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A SERMON PREACHED at Winsor before the Kings Maiestie, the 11. day of Septem. 1604. MATTH. 4.4. Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
A SERMON PREACHED At Windsor before the Kings Majesty, the 11. day of September. 1604. MATTHEW. 4.4. Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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CHRIST our SAVIOVR came into the world, to dissolue the workes of the Deuill.
CHRIST our SAVIOR Come into the world, to dissolve the works of the devil.
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Now how throughly hee would afterward destroy the deuill, and all his workes, he gaue a cast,
Now how thoroughly he would afterwards destroy the Devil, and all his works, he gave a cast,
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as it were, in this his first encounter.
as it were, in this his First encounter.
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Wherein we may note, what great difference there is betweene the first Adam, and the second.
Wherein we may note, what great difference there is between the First Adam, and the second.
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The first Adam was in Paradise, a place of all abundance and pleasure: the second Adam in the desart, a place of all scarcitie and want.
The First Adam was in Paradise, a place of all abundance and pleasure: the second Adam in the desert, a place of all scarcity and want.
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The first was full, and so the lesse needed to eate the forbidden fruit: the second fasting, and so the easilier drawne to make himselfe meate.
The First was full, and so the less needed to eat the forbidden fruit: the second fasting, and so the easilier drawn to make himself meat.
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Yet the first, though he were in Paradise, and full, when his wife intised him to eate the apple, tooke it, and ate it:
Yet the First, though he were in Paradise, and full, when his wife enticed him to eat the apple, took it, and ate it:
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but the second, though he were in the desart, and fasting a long time, when the deuill enticed him to turne stones into bread, would not yeeld to him,
but the second, though he were in the desert, and fasting a long time, when the Devil enticed him to turn stones into bred, would not yield to him,
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but said, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
but said, Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Howbeit as Christ herein was contrary to Adam; so he agreeth very well with Iob. Holy Iob was vpon a dunghill: Christ was in the desart.
Howbeit as christ herein was contrary to Adam; so he agreeth very well with Job Holy Job was upon a dunghill: christ was in the desert.
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Iob had fasted seauen dayes, and seauen nights: Christ had fasted fortie dayes and fortie nights.
Job had fasted seauen days, and seauen nights: christ had fasted fortie days and fortie nights.
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Iob when his wife enticed him to curse God and die, would not ▪ but said;
Job when his wife enticed him to curse God and die, would not ▪ but said;
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Thou speakest like a 〈 ◊ 〉 woman:
Thou Speakest like a 〈 ◊ 〉 woman:
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Christ when the tempter enticed him, not to curse God and die, but to distrust God rather then he should die, would not,
christ when the tempter enticed him, not to curse God and die, but to distrust God rather then he should die, would not,
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but said, Man liueth not by bread onely, but by euerie word that proceedeth out of the mouth of God.
but said, Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Where, before we goe any further, it will not be amisse to assoyle one question,
Where, before we go any further, it will not be amiss to assoil one question,
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Why our blessed Sauiour at his mothers request turned water into wine, and yet at the deuills request would not turne stones into bread? But the answer is easie enough.
Why our blessed Saviour At his mother's request turned water into wine, and yet At the Devils request would not turn stones into bred? But the answer is easy enough.
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This beginning of miracles, saies S. Iohn, did Iesus at Cana in Galile, and his Disciples beleeued in him. Two ends therefore did hee propound to himselfe in working that miracle.
This beginning of Miracles, Says S. John, did Iesus At Cana in Galilee, and his Disciples believed in him. Two ends Therefore did he propound to himself in working that miracle.
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The encrease of his owne glorie, and his disciples faith. Now here, neither of these two ends could be attained:
The increase of his own glory, and his Disciples faith. Now Here, neither of these two ends could be attained:
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For how should hee not haue disgraced his glorie, if hee had shewed any vaine glorie? If thou bee the Sonne of God, sayes the Tempter, commaund that these stones bee made bread.
For how should he not have disgraced his glory, if he had showed any vain glory? If thou be the Son of God, Says the Tempter, command that these stones be made bred.
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So that his temptation tended onely to this end, to make the Sonne of God vain-glorious.
So that his temptation tended only to this end, to make the Son of God vainglorious.
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Againe, how could we haue beene perswaded by him, if he had beene perswaded by the deuill? For he might haue seemed to haue done this miracle not onely by the deuils appointment, but by his power.
Again, how could we have been persuaded by him, if he had been persuaded by the Devil? For he might have seemed to have done this miracle not only by the Devils appointment, but by his power.
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The summe is this therefore, To conuert any poore soule vnto God, or to make a sonne of God, he would haue done it;
The sum is this Therefore, To convert any poor soul unto God, or to make a son of God, he would have done it;
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vaine-gloriously to shew himselfe the Sonne of God, he would not doe it;
vaingloriously to show himself the Son of God, he would not do it;
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but said, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
but said, Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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The word man is very materiall: As if hee should haue said Any ordinarie man liueth not by the bread;
The word man is very material: As if he should have said Any ordinary man lives not by the bred;
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but by the power, & strength, and as the Prophet calleth it, the staffe of bread, which God giueth it.
but by the power, & strength, and as the Prophet calls it, the staff of bred, which God gives it.
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Now if he that is but a bare man, liueth rather by the blessing of God, then by the bread;
Now if he that is but a bore man, lives rather by the blessing of God, then by the bred;
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much lesse need I presume vpon vnlawfull meanes, that am both man and God.
much less need I presume upon unlawful means, that am both man and God.
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Againe, wee must obserue, that by The word which proceedeth out of the mouth of God, we are not to vnderstand the written will or word of God,
Again, we must observe, that by The word which Proceedeth out of the Mouth of God, we Are not to understand the written will or word of God,
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but the secret counsell and decree of God, in preseruing and sustaining his creatures:
but the secret counsel and Decree of God, in preserving and sustaining his creatures:
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For example, if the word haue gone out of Gods mouth, and if God haue set it downe,
For Exampl, if the word have gone out of God's Mouth, and if God have Set it down,
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and said it, that I shall liue as well without bread, as with bread, so it shall be.
and said it, that I shall live as well without bred, as with bred, so it shall be.
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Or if God in his prouidence haue prouided, that a stone shal nourish mee as well as bread,
Or if God in his providence have provided, that a stone shall nourish me as well as bred,
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then I shall not need to distrust his goodnesse, or to vse vnlawfull meanes for my releife.
then I shall not need to distrust his Goodness, or to use unlawful means for my relief.
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For, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
For, Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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There are two places of Scripture, which are fit Commentaries vpon this text. The first is written in Ecclesiastes:
There Are two places of Scripture, which Are fit Commentaries upon this text. The First is written in Ecclesiastes:
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I returned, saies Salomon, and I sawe vnder the sunne, that the race is not to the swift:
I returned, Says Solomon, and I saw under the sun, that the raze is not to the swift:
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not the battell to the strong: nor yet bread to the wise: nor also riches to men of vnderstanding:
not the battle to the strong: nor yet bred to the wise: nor also riches to men of understanding:
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neither yet fauour to men of knowledge. First, saith the Preacher, The race is not to the swift.
neither yet favour to men of knowledge. First, Says the Preacher, The raze is not to the swift.
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Asahel was a• swift of foot as a roebuck, yet Abner met with him, smote him vnder the fift rib, & slew him. Ashahel was a• swift of foot as a roebuck, yet Abner met with him, smote him under the fift rib, & slew him.
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So that the swiftest that is, may sometimes bee ouertaken.
So that the swiftest that is, may sometime be overtaken.
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It is not in him that willeth, or in him that runneth, but in God that sheweth mercie, Nec currentis, Nec volentis, saies S. Paul: but a noble man giues it for his word, Nec vol••tis, nec volantis:
It is not in him that wills, or in him that Runneth, but in God that shows mercy, Nec currentis, Nec volentis, Says S. Paul: but a noble man gives it for his word, Nec vol••tis, nec volantis:
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It is not in him that willeth, or in him that runneth, yea though hee can runne as fast as a bird can flie;
It is not in him that wills, or in him that Runneth, yea though he can run as fast as a bird can fly;
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but in God that sheweth mercie. Therefore man getteth not the race by swiftnes onely, but by the mercy of God:
but in God that shows mercy. Therefore man gets not the raze by swiftness only, but by the mercy of God:
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God. Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Secondly, saith the Preacher, The battell is not to the strong. Golia• 〈 ◊ 〉 a mightie strong gyant:
Secondly, Says the Preacher, The battle is not to the strong. Golia• 〈 ◊ 〉 a mighty strong giant:
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His height w•• sixe cubits, and a hand breadth: he had an helmet of brasse vpon his head, and a brigandine vpon his bodie:
His height w•• sixe cubits, and a hand breadth: he had an helmet of brass upon his head, and a brigandine upon his body:
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and the weight of his brigandine was fiue thousand shekels of brasse. He had bootes of brasse vpon his legs:
and the weight of his brigandine was fiue thousand shekels of brass. He had boots of brass upon his legs:
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& a sheild of brasse vpon his shoulders. And the shaft of his speare was like a weauers beame:
& a shield of brass upon his shoulders. And the shaft of his spear was like a weavers beam:
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and his speare head weighed sixe hundred shekels of yron: & one bearing a she••• went before him.
and his spear head weighed sixe hundred shekels of iron: & one bearing a she••• went before him.
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Wherefore 〈 ◊ 〉 you is all this furniture so particularly set downe? Wherefore, say you? Many to shew,
Wherefore 〈 ◊ 〉 you is all this furniture so particularly Set down? Wherefore, say you? Many to show,
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how great strength, the Lord if the word haue proceeded out of his mouth, can ouercome with weakenesse. For so little Dauid confesseth;
how great strength, the Lord if the word have proceeded out of his Mouth, can overcome with weakness. For so little David Confesses;
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Thou commest to me, saith he, with a sword, and with a speare, and with a sheild, Thou Comest to me, Says he, with a sword, and with a spear, and with a shield,
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but I come to thee in the name of the Lord of hosts.
but I come to thee in the name of the Lord of hosts.
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This name of the Lord of hosts, this mightie word proceeding out of Gods mouth, stroke the stroke.
This name of the Lord of hosts, this mighty word proceeding out of God's Mouth, stroke the stroke.
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Euen as holy Dauid humbly confesseth, saying, We got not the victorie by our owne sword, neither was it our arme that did saue vs:
Eve as holy David humbly Confesses, saying, We god not the victory by our own sword, neither was it our arm that did save us:
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but thy right hand, O Lord, and thine arme, and the light of thy countenance,
but thy right hand, Oh Lord, and thine arm, and the Light of thy countenance,
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because thou hadst a fauour vnto vs. So that man getteth not the battel by strength onely,
Because thou Hadst a favour unto us So that man gets not the battle by strength only,
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but by the fauour of God:
but by the favour of God:
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God. Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Thirdly, saith the Preacher, Bread is not to the wise.
Thirdly, Says the Preacher, Bred is not to the wise.
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One would thinke him but a simple wise man, that cannot by his wisdome prouide himselfe bread, that is, sufficient maintenance for his estate.
One would think him but a simple wise man, that cannot by his Wisdom provide himself bred, that is, sufficient maintenance for his estate.
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Yet thus is falleth out oftentimes. The prodigall child was wise enough:
Yet thus is falls out oftentimes. The prodigal child was wise enough:
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Beeing but the yonger brother, he handled the matter so, as that he got of his father an equall portion of goods with the elder brother. Being but the younger brother, he handled the matter so, as that he god of his father an equal portion of goods with the elder brother.
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But what came all his wisdome to in the ende? Forsooth as length he was driuen to such shifts, that for want of bread he was faine to eate husks with the hogges.
But what Come all his Wisdom to in the end? Forsooth as length he was driven to such shifts, that for want of bred he was feign to eat husks with the hogs.
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And then hee said, How many hired seruants in my fathers house haue bread enough,
And then he said, How many hired Servants in my Father's house have bred enough,
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and I starue here for hunger? Thus falleth it out many times with thē, that are wise to follow their owne pleasures, and not to serue God.
and I starve Here for hunger? Thus falls it out many times with them, that Are wise to follow their own pleasures, and not to serve God.
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But with the seruants of God it is not so. Therefore saith the Princely Prophet, I haue beene young, and now am old:
But with the Servants of God it is not so. Therefore Says the Princely Prophet, I have been young, and now am old:
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yet did I neuer see the righteous forsaken, nor their seed begging their bread.
yet did I never see the righteous forsaken, nor their seed begging their bred.
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So that man getteth not bread by wisdome onely, and when he hath gotten bread, Man liueth not by bread onely,
So that man gets not bred by Wisdom only, and when he hath got bred, Man lives not by bred only,
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but by euery word that proceedeth out of the mouth of God. Fourthly, saith the preacher, Riches are not to men of vnderstanding.but by every word that Proceedeth out of the Mouth of God. Fourthly, Says the preacher, Riches Are not to men of understanding.
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That rich man in the Gospell wanted 〈 ◊ 〉 greatly any vnderstanding.
That rich man in the Gospel wanted 〈 ◊ 〉 greatly any understanding.
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Wh•• 〈 ◊ 〉 had so much riches, that he could not tell what to doe with them, he resolued to pull downe his olde barnes which were too little, and to build bigger.
Wh•• 〈 ◊ 〉 had so much riches, that he could not tell what to do with them, he resolved to pull down his old Barns which were too little, and to built bigger.
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But what saide the answer of God? Thou foole, this night shal they take away thy foule from thee,
But what said the answer of God? Thou fool, this night shall they take away thy foul from thee,
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and then, whose shall thy goods be? Wherfore be that thoght himselfe of great vnderstanding before, is here declared to bee foole,
and then, whose shall thy goods be? Wherefore be that Thought himself of great understanding before, is Here declared to be fool,
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and a poore foole also, hauing not so much as his soule left to helpe him.
and a poor fool also, having not so much as his soul left to help him.
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The losse whereof can not be recompenced and counteruailed with winning the whole world.
The loss whereof can not be recompensed and countervailed with winning the Whole world.
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A mans life then doth not consist in the aboundance of those things which he possesseth.
A men life then does not consist in the abundance of those things which he Possesses.
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But the louing kindnesse of the Lord is better then riches, better then liuing, yea better then life it selfe.
But the loving kindness of the Lord is better then riches, better then living, yea better then life it self.
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For in God onely we liue: And only the blessing of God maketh a man rich.
For in God only we live: And only the blessing of God makes a man rich.
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Whereupon we may conclude, that man getteth not riches by vnderstanding only, but by the blessing of God:
Whereupon we may conclude, that man gets not riches by understanding only, but by the blessing of God:
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Lastly, saith the Preacher, Fauour is not to men of knowledge.
Lastly, Says the Preacher, Favour is not to men of knowledge.
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It seemeth that a man of knowledge and learning should obtaine fauour and acceptance, wheresoeuer he becommeth. But it is not so.
It seems that a man of knowledge and learning should obtain favour and acceptance, wheresoever he becomes. But it is not so.
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Oftentimes, either he getteth none, or else he looseth that which he hath gotten. Haman a man of great knowledge, and authoritie, and fauour with his Prince.
Oftentimes, either he gets none, or Else he loses that which he hath got. Haman a man of great knowledge, and Authority, and favour with his Prince.
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Yet because he abused this fauour to the oppression of Gods people, and of true religion, therefore he lost it.
Yet Because he abused this favour to the oppression of God's people, and of true Religion, Therefore he lost it.
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And that mischeife which he imagined against others, lighted vpon his owne pate.
And that mischief which he imagined against Others, lighted upon his own pate.
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Indeede when God hath appointed any one to be a notable instrument of his glorie, either in Church or Common-wealth,
Indeed when God hath appointed any one to be a notable Instrument of his glory, either in Church or Commonwealth,
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then sodainly the Lord giueth him extraordinary fauour. So he gaue Ioseph fauour with King Pharao:
then suddenly the Lord gives him extraordinary favour. So he gave Ioseph favour with King Pharaoh:
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so he gauē Mardocheus fauour with King Assuerus.
so he gauen Mordecai favour with King Assuerus.
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For fauour and promotion commeth neither from the East, nor from the West, nor from the North,
For favour and promotion comes neither from the East, nor from the West, nor from the North,
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nor from the South, but God i• is which setteth vp one, and casteth downe an other.
nor from the South, but God i• is which sets up one, and Cast down an other.
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He, as the blessed Virgin singeth in her Magnificat, casteth downe the mighty from their se••s,
He, as the blessed Virgae sings in her Magnificat, Cast down the mighty from their se••s,
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and exalteth the humble and meeke. Wherfore man getteth not fauour by knowledge onely, but by the fauour of God.
and Exalteth the humble and meek. Wherefore man gets not favour by knowledge only, but by the favour of God.
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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This doctrine teacheth vs, that if we haue gotten the race, gotten the battel, gotten bread, gotten riches, gotten fauour, we should not ascribe these things to our owne sacrifices, to our owne strength, to our owne wisedome, to our own vnderstanding, to our own knowledge,
This Doctrine Teaches us, that if we have got the raze, got the battle, got bred, got riches, got favour, we should not ascribe these things to our own Sacrifices, to our own strength, to our own Wisdom, to our own understanding, to our own knowledge,
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but to the grace of God, and the blessed word proceeding out of his mouth.
but to the grace of God, and the blessed word proceeding out of his Mouth.
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Thus the Prophet exhorteth, saying, Let not he wise man glorie in his wisedome, nor the strong man in his strength,
Thus the Prophet exhorteth, saying, Let not he wise man glory in his Wisdom, nor the strong man in his strength,
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but let him that gloried glory in this, that he knoweth the Lord.
but let him that gloried glory in this, that he Knoweth the Lord.
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Now no man knoweth the Lord, but hee which knoweth that all good successe he hath in any thing, commeth of the Lord.
Now no man Knoweth the Lord, but he which Knoweth that all good success he hath in any thing, comes of the Lord.
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And thus much for the first place of Scripture, which is a commentarie vpon this text.
And thus much for the First place of Scripture, which is a commentary upon this text.
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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The second place of Scripture is written in the Prophet Hagge. Ye haue so wen much, and bring in little:
The second place of Scripture is written in the Prophet Hag. You have so wen much, and bring in little:
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ye eat, but you haue not enough: ye drinke, but ye are not filled: ye cloth you, but ye are not warme:
you eat, but you have not enough: you drink, but you Are not filled: you cloth you, but you Are not warm:
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and he that earneth wages, putteth the wages into a broken bagge. First, saith the Prophet, Ye haue sowed much, and bring in little.
and he that earneth wages, putteth the wages into a broken bag. First, Says the Prophet, You have sowed much, and bring in little.
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Almightie God for the sin of the people makes many times the heauens brasse, and the earth iron.
Almighty God for the since of the people makes many times the heavens brass, and the earth iron.
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So that neither the heauens droppeth downe seasonable showres, neither doth the earth bring forth her encrease.
So that neither the heavens drops down seasonable showers, neither does the earth bring forth her increase.
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When one came to a •e••e of twenty measures, there were but te•, saith this our Prophet:
When one Come to a •e••e of twenty measures, there were but te•, Says this our Prophet:
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when one came to the winepresse for to drawe out fifty vessels out of the presse, there were but twentie. when one Come to the winepress for to draw out fifty vessels out of the press, there were but twentie.
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This is to sowe much, and bring in little, to look for twenty measures, and finde but tenne:
This is to sow much, and bring in little, to look for twenty measures, and find but tenne:
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to looke for fiftie vessels, and find but twentie.
to look for fiftie vessels, and find but twentie.
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On the other side, holy Isaac sowing in the land of King Abimeleck, gained euery yeare an hundred fold:
On the other side, holy Isaac sowing in the land of King Abimelech, gained every year an hundred fold:
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so mightily sait• the Scripture, did the Lord blesse 〈 ◊ 〉.
so mightily sait• the Scripture, did the Lord bless 〈 ◊ 〉.
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For except the Lord build the 〈 ◊ 〉, they labour but in vaine that build it:
For except the Lord built the 〈 ◊ 〉, they labour but in vain that built it:
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and except the Lord till the field and sow the seede, they labour but in vaine that sowe it.
and except the Lord till the field and sow the seed, they labour but in vain that sow it.
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Paul planteth, Apollo watereth, but God giueth the encrease:
Paul plants, Apollo Waters, but God gives the increase:
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which is true not onely in the spirituall watering of the word, but also in naturall planting and sowing seede.
which is true not only in the spiritual watering of the word, but also in natural planting and sowing seed.
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So that man bringeth not much in by sowing onely, but by the encrease which God giueth.
So that man brings not much in by sowing only, but by the increase which God gives.
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Man liueth not by bread onely, but by euery word which proceedeth out of the mouth of God.
Man lives not by bred only, but by every word which Proceedeth out of the Mouth of God.
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Secondly, saith the Prophet, Ye eate, but ye haue not inough.
Secondly, Says the Prophet, You eat, but you have not enough.
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Many there are which want for no eating ▪ but like that rich glutton fare deliciously euery day:
Many there Are which want for not eating ▪ but like that rich glutton fare deliciously every day:
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yet it is smally seene by them.
yet it is smally seen by them.
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But as those seuen leane kine hauing deuoured the seuen far, were neuer a whit the fuller; so these.
But as those seuen lean kine having devoured the seuen Far, were never a whit the fuller; so these.
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Wheras holy Daniel hauing nothing to eat but poore pulse, nothing to drinke but cold water, looked more cheerefully and beautifully,
Whereas holy daniel having nothing to eat but poor pulse, nothing to drink but cold water, looked more cheerfully and beautifully,
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then any of the children which did eate of the portion of the kings meate. And that the Eunuch saw well enough, and confessed at the tenne daies ends.
then any of the children which did eat of the portion of the Kings meat. And that the Eunuch saw well enough, and confessed At the tenne days ends.
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Therefore a little thing which the righteous inioyeth, is better then great riches of the wicked.
Therefore a little thing which the righteous Enjoyeth, is better then great riches of the wicked.
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Better is a little with the feare of the Lord, then great treasure & trouble therewith. Better is a little with the Fear of the Lord, then great treasure & trouble therewith.
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Better is a dry morsell if peace be with it, then a house full of sacrifices with si•ife. Better is a dry morsel if peace be with it, then a house full of Sacrifices with si•ife.
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Better is a dinner of greene hearbes where loue is, then a stawled oxe and hatred therewith.
Better is a dinner of green herbs where love is, then a stawled ox and hatred therewith.
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In conclusion then, Man hath not enough by eating onely, but by the peace and loue of God.
In conclusion then, Man hath not enough by eating only, but by the peace and love of God.
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Thirdly saith the Prophet, Ye drink ▪ but ye are not filled. Many consume, & as we say, drinke down their whole patrimony.
Thirdly Says the Prophet, You drink ▪ but you Are not filled. Many consume, & as we say, drink down their Whole patrimony.
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Like the horseleach they euer say, Giue, giue:
Like the horseleech they ever say, Give, give:
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like the man in the Gospell, that had the dropsie, they drinke still, and the more they drinke the more they list.
like the man in the Gospel, that had the dropsy, they drink still, and the more they drink the more they list.
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Committing in the meane season two sinnes, forsaking God the fountaine of liuing waters, & digging to themselues pittes that can hold no waters.
Committing in the mean season two Sins, forsaking God the fountain of living waters, & digging to themselves pits that can hold no waters.
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On the other side, Elias, when as the Angel brought him a cake ba•• on the harth, On the other side, Elias, when as the Angel brought him a cake ba•• on the hearth,
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and a pot of water, was so fully satisfied with these, that hee went in the strength of this meate and drinke forty daies vnto Oreb the mount of God.
and a pot of water, was so Fully satisfied with these, that he went in the strength of this meat and drink forty days unto Oreb the mount of God.
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Could such a small pittance of bread and water of it selfe sustaine him so long? No marrie. Could such a small pittance of bred and water of it self sustain him so long? No marry.
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What was the matter then? The word that proceeded out of Gods mouth had appointed so, that one cruse of water should suffice him all that time.
What was the matter then? The word that proceeded out of God's Mouth had appointed so, that one cruse of water should suffice him all that time.
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Whereby we see, that man is not filled with drinking onely:
Whereby we see, that man is not filled with drinking only:
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Fourthly, saith the Prophet, Yea cloth you, but you are not warme. Peter Martyr sheweth, that clothing doth keepe the bodie warme two waies:
Fourthly, Says the Prophet, Yea cloth you, but you Are not warm. Peter Martyr shows, that clothing does keep the body warm two ways:
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By keeping in the naturall heat of the bodie: and by keeping out the accidentall cold of the ayre.
By keeping in the natural heat of the body: and by keeping out the accidental cold of the air.
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Now though this be the propertie of cloathing, yet God as it pleaseth him, can suspend the effect of it.
Now though this be the property of clothing, yet God as it Pleases him, can suspend the Effect of it.
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Whereupon he saith, I will take a way my corne in the time thereof, and my wine in the season thereof, and I wil deliuer my wooll and my flaxe.
Whereupon he Says, I will take a Way my corn in the time thereof, and my wine in the season thereof, and I will deliver my wool and my flax.
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Signifying, that euen when the corne is come to the ripenesse, and the wine now readie to be drunken, God will depriue them of it.
Signifying, that even when the corn is come to the ripeness, and the wine now ready to be drunken, God will deprive them of it.
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But especially we must marke that he sai's, I will deli•es my wooll and my flaxe:
But especially we must mark that he sai's, I will deli•es my wool and my flax:
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whereby 〈 ◊ 〉 teacheth vs, that God hath as it we•• if I may so say, bound all his creat•••• prentises to vs, to preserue vs, whereby 〈 ◊ 〉 Teaches us, that God hath as it we•• if I may so say, bound all his creat•••• prentices to us, to preserve us,
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and serue vs, if we serue him.
and serve us, if we serve him.
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But in case we serue him not, then the creatures are deliuered, and are bound no more to serue vs. The wool and the flax contrary to their nature will not serue our turne,
But in case we serve him not, then the creatures Are Delivered, and Are bound no more to serve us The wool and the flax contrary to their nature will not serve our turn,
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if we contrarie to grace rebell against God.
if we contrary to grace rebel against God.
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Whereas Iohn Baptist hauing a garment of Camels haire, and a girdle of leather about his loynes, was well enough.
Whereas John Baptist having a garment of Camels hair, and a girdle of leather about his loins, was well enough.
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This leather serued him to as good vse as flaxe, and the Camels haire kept him as warme as wool.
This leather served him to as good use as flax, and the Camels hair kept him as warm as wool.
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Man therefore is not warme by cloathing onely, but by vertue of God annexed to the clothing.
Man Therefore is not warm by clothing only, but by virtue of God annexed to the clothing.
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Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Lastly, saith the Prophet, Hee that earneth wages, putteth the wages 〈 ◊ 〉 a broken bagge.
Lastly, Says the Prophet, He that earneth wages, putteth the wages 〈 ◊ 〉 a broken bag.
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We see in the world many men haue great fees, great offices, great reuenues, and yet can scarse keep themselues out of debt.
We see in the world many men have great fees, great Offices, great revenues, and yet can scarce keep themselves out of debt.
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Other some, haue but very small wages, and yet •aintaine themselues well inough, and •elpe their poore friends also.
Other Some, have but very small wages, and yet •aintaine themselves well enough, and •elpe their poor Friends also.
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Onely the word that proceedeth out of Gods mouth, makes this difference. As we may see in Iudas.
Only the word that Proceedeth out of God's Mouth, makes this difference. As we may see in Iudas.
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Who indeed earned wages, but seeing it was the wages of vnrighteousnesse, therefore it run out of the bagge as fast as it was put in:
Who indeed earned wages, but seeing it was the wages of unrighteousness, Therefore it run out of the bag as fast as it was put in:
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For first, when he had it he could not hold it in his hands, but brought it backe againe, saying, I haue sinned in betraying innocent blood.
For First, when he had it he could not hold it in his hands, but brought it back again, saying, I have sinned in betraying innocent blood.
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Then himselfe went and made away himselfe, and that which is feareful but once to name or mention, all his bowells gushed out: There is a broken bagge.
Then himself went and made away himself, and that which is fearful but once to name or mention, all his bowels gushed out: There is a broken bag.
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But the Patriarch Iacob, earning wages verie hardly, to wit, seruing fourteene yeares for his vncles daughters,
But the Patriarch Iacob, earning wages very hardly, to wit, serving fourteene Years for his uncle's daughters,
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and sixe years for his lambs, in all twentie yeares, in the ende filled his bagge full.
and sixe Years for his Lambs, in all twentie Years, in the end filled his bag full.
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And though Laban changed his wages ten times, yet he could not one time change that blessing of god, which was alwaies vpon him.
And though Laban changed his wages ten times, yet he could not one time change that blessing of god, which was always upon him.
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And though he allotted his nephew only the spotted lambs, which commonly were verie fewe to his wages,
And though he allotted his nephew only the spotted Lambs, which commonly were very few to his wages,
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yet the word proceeding so out of Gods mouth, this prooued an infinite gaine vnto him.
yet the word proceeding so out of God's Mouth, this proved an infinite gain unto him.
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Wherupon the blessed Patriarke humbleth himselfe in tru• humility and thankfulnesse to God, and saith, O Lord, I am not worthie of the least of al thy mercies:
Whereupon the blessed Patriarch Humbleth himself in tru• humility and thankfulness to God, and Says, Oh Lord, I am not worthy of the least of all thy Mercies:
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for with my staffe came I ouer this Iordan, but now doe I returne with two troups.
for with my staff Come I over this Iordan, but now do I return with two troops.
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O that we had such good soules, such thankefull hearts in vs, as that euery one of vs would in like sort confesse and acknowledge his owne vnworthinesse,
O that we had such good Souls, such thankful hearts in us, as that every one of us would in like sort confess and acknowledge his own unworthiness,
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and the wonderfull worth and wealth of Gods mercie.
and the wonderful worth and wealth of God's mercy.
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O Lord, sai's he, I am not worthy of the least, or I am lesser then the least of all thy mercies.
O Lord, sai's he, I am not worthy of the least, or I am lesser then the least of all thy Mercies.
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He makes no mention of his owne paines and trauailes, though they had beene very great in that long seruice,
He makes no mention of his own pains and travails, though they had been very great in that long service,
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but onely of the mercies of God. These were the only cause that his bagge was so full.
but only of the Mercies of God. These were the only cause that his bag was so full.
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Wherefore man filleth not his bagge by earning wages onely, but by the mercies of God, Man liueth not by bread onely,
Wherefore man fills not his bag by earning wages only, but by the Mercies of God, Man lives not by bred only,
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but by euery word which proceedeth out of the mouth of God.
but by every word which Proceedeth out of the Mouth of God.
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This teacheth vs, that whether we sow, or eate, or drinke, or cloath vs, or earne wages, we must do all to the glo•ie of God.
This Teaches us, that whither we sow, or eat, or drink, or cloth us, or earn wages, we must do all to the glo•ie of God.
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And all we doe to the glorie of God, when we referre the glory of all we doe to God.
And all we do to the glory of God, when we refer the glory of all we do to God.
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Not sacrificing to our own yarne, as the Prophet speaketh, or kissing our owne hand:
Not sacrificing to our own yarn, as the Prophet speaks, or kissing our own hand:
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but kissing the sonne, and offring vp to him only the sacrifices of praise and thanksgiuing at whose hand we receiue all good things.
but kissing the son, and offering up to him only the Sacrifices of praise and thanksgiving At whose hand we receive all good things.
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For it is not our painfull sowing that giues vs a plentifull crop: not our eating that feedeth vs:
For it is not our painful sowing that gives us a plentiful crop: not our eating that feeds us:
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not our drinking that satisfieth vs: not our clothes that warme vs: not our earning wages that filleth our bagge:
not our drinking that Satisfieth us: not our clothes that warm us: not our earning wages that fills our bag:
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but the good word that proceedeth out of Gods mouth, which blessed all these things vnto vs. Therefore as we must not begin any of these without gracesaying,
but the good word that Proceedeth out of God's Mouth, which blessed all these things unto us Therefore as we must not begin any of these without gracesaying,
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so must we not end any of them without thanksgiuing.
so must we not end any of them without thanksgiving.
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And thus much for the second place of Scripture, which is a commentarie vpon the text:
And thus much for the second place of Scripture, which is a commentary upon the text:
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Man liueth not by bread onely, but by euery word which proceedeth out of the mouth of God.
Man lives not by bred only, but by every word which Proceedeth out of the Mouth of God.
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To make good vse then of all that hath beene spoken, I shall desire you to obserue foure points.
To make good use then of all that hath been spoken, I shall desire you to observe foure points.
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First, that God can worke great matters with small meanes. Thus saith our Lord;
First, that God can work great matters with small means. Thus Says our Lord;
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When I brake the fiue lo••es among fiue thousands, how many baskets full of broken meate tooke ye vp? they said vnto him, Twelue.
When I brake the fiue lo••es among fiue thousands, how many baskets full of broken meat took you up? they said unto him, Twelue.
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And when I brake seauen among fowre thousand, how many baskets of the leauings of broken meate tooke ye vp? and they said, Seauen.
And when I brake seauen among fowre thousand, how many baskets of the leavings of broken meat took you up? and they said, Seauen.
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Certainely there is no reason in the world that seauen loaues should satisfie fowre thousand; and much lesse, that fiue loaues fiue thousand.
Certainly there is no reason in the world that seauen loaves should satisfy fowre thousand; and much less, that fiue loaves fiue thousand.
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But Christ hauing giuen thanks and blessed the bread, did that by the might of the word proceeding out of his mouth, which by the naturall power and condition of the bread could neuer haue beene done.
But christ having given thanks and blessed the bred, did that by the might of the word proceeding out of his Mouth, which by the natural power and condition of the bred could never have been done.
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Therefore also he repeateth it, and questioneth with his disciples about it.
Therefore also he repeateth it, and questioneth with his Disciples about it.
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That by their confession and report, all the Church afterwards might bele••e, that God can worke great matters with small means,
That by their Confessi and report, all the Church afterwards might bele••e, that God can work great matters with small means,
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& that Man liueth not by bread onely, but by euery word which proceedeth out of the mouth of God.
& that Man lives not by bred only, but by every word which Proceedeth out of the Mouth of God.
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Secondly, that God can work strong matters with weake meanes.
Secondly, that God can work strong matters with weak means.
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What a strong violent matter is it, to pull the soule of any one sinner out of the bottome of hell,
What a strong violent matter is it, to pull the soul of any one sinner out of the bottom of hell,
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and out of the •awes of destruction? yet this God doth.
and out of the •awes of destruction? yet this God does.
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But how doth he it? This strong matter, howe doth he worke it? By the weakest means that may be.
But how does he it? This strong matter, how does he work it? By the Weakest means that may be.
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Wee haue this treasure, saith the Apostle, in earthen vessells, that the excellēcy of that power might be of God,
we have this treasure, Says the Apostle, in earthen vessels, that the excellency of that power might be of God,
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and not of vs. O marueilous words, That the excellencie of that power might be of God,
and not of us O marvelous words, That the excellency of that power might be of God,
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and not of vs. For if Angels were sent to preach vnto vs, it might be thought, that the conuersion of sinners consisted in the excellencie of the Angels ministrie, not in the power of Gods word.
and not of us For if Angels were sent to preach unto us, it might be Thought, that the conversion of Sinners consisted in the excellency of the Angels Ministry, not in the power of God's word.
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Now simple and sinnefull men, such as our selues are, no better then earthen vessels, bringing such a treasure vnto vs, the excellencie of this worke must needs be wholly ascribed to God.
Now simple and sinful men, such as our selves Are, no better then earthen vessels, bringing such a treasure unto us, the excellency of this work must needs be wholly ascribed to God.
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And as it is in spirituall foode, so it is in corporall. It is not the teacher, but the doctrine taught:
And as it is in spiritual food, so it is in corporal. It is not the teacher, but the Doctrine taught:
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or ra•her not the doctrine •ar•ly taught neither, but the diuine operation of Gods spirit working with the word which cōuerteth the soule.
or ra•her not the Doctrine •ar•ly taught neither, but the divine operation of God's Spirit working with the word which Converts the soul.
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And so it is not the bread onely, but the blessing of Gods grace vpon the bread which sustaineth our life.
And so it is not the bred only, but the blessing of God's grace upon the bred which sustaineth our life.
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Thus God can worke strong matters with weake meanes;
Thus God can work strong matters with weak means;
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and Ma• liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
and Ma• lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Thirdly, that God can worke some matters with no meanes.
Thirdly, that God can work Some matters with no means.
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When King Asa sawe himselfe ouer pressed with the multitude of his enemies, he praied th•• to God:
When King Asa saw himself over pressed with the multitude of his enemies, he prayed th•• to God:
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O Lord, it is all one with thee, to saue with many, or with no power.
Oh Lord, it is all one with thee, to save with many, or with no power.
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If he had said with many, or with a small power, it would haue beene plaine.
If he had said with many, or with a small power, it would have been plain.
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But with many, or with no power, is verie wonderfull.
But with many, or with no power, is very wonderful.
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Or rather it is no wonder at all, seeing it is spoken of God, with whom it is a very ordinary matter to saue, not onely as well with a small or a weak power,
Or rather it is no wonder At all, seeing it is spoken of God, with whom it is a very ordinary matter to save, not only as well with a small or a weak power,
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as with a great or a strong power, but also as well with no power, as with some power.
as with a great or a strong power, but also as well with no power, as with Some power.
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It is a good carpenter, who hauing crooked and rough timber put into his hands, can hew it and make it fit for the building.
It is a good carpenter, who having crooked and rough timber put into his hands, can hew it and make it fit for the building.
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Onely the creator of all it is which can worke, hauing no matter at all to worke vpon.
Only the creator of all it is which can work, having no matter At all to work upon.
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The ordinarie meanes for plants and hearbs to growe by, is raine: Yet God prouided for Adam plants and herbes before euer it had rained.
The ordinary means for plants and herbs to grow by, is rain: Yet God provided for Adam plants and herbs before ever it had reigned.
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The vsuall meanes for light is the sunne. Howbeit God created light before he made the sunne. The usual means for Light is the sun. Howbeit God created Light before he made the sun.
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Light the first day, the sunne the fourth day. We see then that God is tied to no meanes. Light the First day, the sun the fourth day. We see then that God is tied to no means.
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God can saue with no power, as wel as with some power: God can giue vs hearbs with no raine, as wel as with some raine:
God can save with no power, as well as with Some power: God can give us herbs with no rain, as well as with Some rain:
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God can giue vs light without any sunne, as well as with the sunne:
God can give us Light without any sun, as well as with the sun:
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God can feede vs if it please him, as well with no bread as with bread.
God can feed us if it please him, as well with no bred as with bred.
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Therefore God can worke some matters with no meanes;
Therefore God can work Some matters with no means;
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and so Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
and so Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Fourthly, that God can worke othersome matters with contrarie meanes.
Fourthly, that God can work Othersome matters with contrary means.
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He can not onely shewe vs light without any sunne, but also bring light out of darkenesse.
He can not only show us Light without any sun, but also bring Light out of darkness.
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So our Sauiour, when hee went about to cure him that was borne blind, tempered spittle and clay,
So our Saviour, when he went about to cure him that was born blind, tempered spittle and clay,
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and put it vpon his eyes.
and put it upon his eyes.
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This plaister seemes more likely to put out his eyes which sees, then to cure his eyes who is blind.
This plaster seems more likely to put out his eyes which sees, then to cure his eyes who is blind.
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Yet this is the power of the word proceeding out of Gods mouth.
Yet this is the power of the word proceeding out of God's Mouth.
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So the Prophet Elizeus, when colloquintida was put into the pot, by casting in a little meale into it, made of tanke poyson a wholesome broth.
So the Prophet Elisha, when colloquintida was put into the pot, by casting in a little meal into it, made of tank poison a wholesome broth.
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So, when the Israelites wanted bread in the desert, God sent them Manna from heauen;
So, when the Israelites wanted bred in the desert, God sent them Manna from heaven;
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& Moses said vnto them, This is the bread which the Lord hath giuen you to eate.
& Moses said unto them, This is the bred which the Lord hath given you to eat.
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Many things here were contrary to nature. One thing especially, that the dew which made the manna, fell in the morning, Many things Here were contrary to nature. One thing especially, that the due which made the manna, fell in the morning,
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whereas other dew vseth to fall in the euening, and ascend in the morning. Therefore Moses putteth Israel in mind of this strange miracle afterward;
whereas other due uses to fallen in the evening, and ascend in the morning. Therefore Moses putteth Israel in mind of this strange miracle afterwards;
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God made thee hungry, and fed thee with Mann•, saith hee, which thou knewest not, God made thee hungry, and fed thee with Mann•, Says he, which thou Knewest not,
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neither did thy fathers knowe it, that hee might teach them that man liueth not by bread onely,
neither did thy Father's know it, that he might teach them that man lives not by bred only,
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but by euery word that proceedeth out of the mouth of the Lord, doth a man liue.
but by every word that Proceedeth out of the Mouth of the Lord, does a man live.
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Christs answer then to the tempter is, as if hee should haue said; I want now bread in the desart, as long agoe the Israelites wanted it.
Christ answer then to the tempter is, as if he should have said; I want now bred in the desert, as long ago the Israelites wanted it.
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But God by his word prouided for them.
But God by his word provided for them.
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Therefore I need not incroach vpon vnlawfull meanes, but depending still vpon his prouidence, I shal neuer want.
Therefore I need not encroach upon unlawful means, but depending still upon his providence, I shall never want.
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For God can worke great matters with small meanes, strong matters with weake meanes, many matters with no meanes,
For God can work great matters with small means, strong matters with weak means, many matters with no means,
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and some matters with contrary means.
and Some matters with contrary means.
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So that Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God.
So that Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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And yet this is no doctrine of idlenesse and securitie neither. As we must not by diffidence or distrust in God, vse vnlawfull meanes:
And yet this is no Doctrine of idleness and security neither. As we must not by diffidence or distrust in God, use unlawful means:
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so we must not by presuming vpon God, neglect lawfull meanes. That we be not too distrustfull we are sent to the lillie;
so we must not by presuming upon God, neglect lawful means. That we be not too distrustful we Are sent to the Lily;
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and yet that we be not too negligent, we are sent to the ant.
and yet that we be not too negligent, we Are sent to the Ant.
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S. Paul knewe right well, neither he nor any of his company should bee cast away in that shipwracke;
S. Paul knew right well, neither he nor any of his company should be cast away in that shipwreck;
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yet for all that, he did not lay him downe vpon a pillowe and sleepe, but hee vsed all good meanes for the safety of the companie.
yet for all that, he did not lay him down upon a pillow and sleep, but he used all good means for the safety of the company.
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Hee cast out the wheat and the tackling of the ship: he loosed the r•dder bands, and hoysed vp the main saile.
He cast out the wheat and the tackling of the ship: he loosed the r•dder bans, and hoised up the main sail.
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And when the ship was splitted, he perswaded some by bords, and other by other peices of the ship to swim safe to land.
And when the ship was split, he persuaded Some by boards, and other by other Pieces of the ship to swim safe to land.
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The more to blame were they yesternight, which when they might •••e done good, stood by still and looked on. The more to blame were they yesternight, which when they might •••e done good, stood by still and looked on.
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As though it were a disparagement, or rather it were not a very honourable part for any to help in a common daunger? Or as though the fire which was kindled by negligence, should haue beene extinguished with negligence also.
As though it were a disparagement, or rather it were not a very honourable part for any to help in a Common danger? Or as though the fire which was kindled by negligence, should have been extinguished with negligence also.
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Yea, rather the Lord did by this fire, chastise the negligence of some, that he might stirre vp the diligence of all.
Yea, rather the Lord did by this fire, chastise the negligence of Some, that he might stir up the diligence of all.
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No lesse blame worthie was the whole towne, which standing so neere the royal presence of the Kings Maiestie and the Queenes Maiestie,
No less blame worthy was the Whole town, which standing so near the royal presence of the Kings Majesty and the Queens Majesty,
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yet was vtterly vnprouided of all helpe in this case. No buckets, no hookes, no ladders, no axes, could be gotten;
yet was utterly unprovided of all help in this case. No buckets, no hooks, no ladders, no axes, could be got;
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•o carpenters could bee heard of, which might haue done most good at such a time.
•o Carpenters could be herd of, which might have done most good At such a time.
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So that if the mightie and mercifull word proceeding out of the mouth of God, had not helped in necessity and time of neede, suddainly caulming and stilling the wind,
So that if the mighty and merciful word proceeding out of the Mouth of God, had not helped in necessity and time of need, suddenly caulming and stilling the wind,
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euen at that very instant, which had beene busie all the day before, no question it had growne to a farre greater dammage and danger.
even At that very instant, which had been busy all the day before, no question it had grown to a Far greater damage and danger.
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But I am ill aduised to meddle with these things.
But I am ill advised to meddle with these things.
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I make no doubt but order will be taken, though I hold my peace, that hereafter the towne for all such casualties be better prouided. Therefo•e here I ende.
I make no doubt but order will be taken, though I hold my peace, that hereafter the town for all such casualties be better provided. Therefo•e Here I end.
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God for his mercie sake grant, that neither by too much presuming confidence we may neglect the lawfull meanes;
God for his mercy sake grant, that neither by too much presuming confidence we may neglect the lawful means;
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nor yet by too much distrusting diffidence wee may vse vnlawfull meanes;
nor yet by too much distrusting diffidence we may use unlawful means;
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but that depending vpon thy prouidence, O Lord, we may diligently follow the workes of our calling,
but that depending upon thy providence, Oh Lord, we may diligently follow the works of our calling,
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and so continually receiue a blessing from thee thorough Iesus Christ:
and so continually receive a blessing from thee through Iesus christ:
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to whome with the Father, and the holy Ghost, be all praise, and glorie, now and euermore. Amen. FINIS.
to whom with the Father, and the holy Ghost, be all praise, and glory, now and evermore. Amen. FINIS.
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A SERMON PREACHED at Hampton Court before the Kings Maiestie, the 23. day of Septem. 1604. 2. COR. 4.17. The momentarie lightnes of our affliction, worketh vs a surpassing exceeding eternall waight of glory.
A SERMON PREACHED At Hampton Court before the Kings Majesty, the 23. day of September. 1604. 2. COR. 4.17. The momentary lightness of our affliction, works us a surpassing exceeding Eternal weight of glory.
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SAint Peter foretelleth that some should peruer• S. Pauls Epistles to their owne d••na•ion. Such are they of the Church of Rome. SAint Peter foretelleth that Some should peruer• S. Paul's Epistles to their own d••na•ion. Such Are they of the Church of Rome.
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Among other places of S. Pauls Epistles, they doe notably peruert this. For out of that the Apostle saith, Affliction worketh glory;
Among other places of S. Paul's Epistles, they do notably pervert this. For out of that the Apostle Says, Affliction works glory;
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they endeauour to conclude, that the patience of the Saints, and other their vertues, merit euerlasting life.
they endeavour to conclude, that the patience of the Saints, and other their Virtues, merit everlasting life.
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But first the word, To worke, is very generall, and signifieth not onely causes properly so named,
But First the word, To work, is very general, and signifies not only Causes properly so nam,
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but also any antecedent, though it be but an adiunct, or an accident. Againe, the Apostles words elsewhere are these:
but also any antecedent, though it be but an adjunct, or an accident. Again, the Apostles words elsewhere Are these:
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I suppose that the afflictions of this life, are not worthy of the glorie which shall be reuealed. I suppose that the afflictions of this life, Are not worthy of the glory which shall be revealed.
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Wherefore they might haue done well, to choose some indifferent construction which would haue reconciled both these places together, rather then to embrace such an exposition of the one,
Wherefore they might have done well, to choose Some indifferent construction which would have reconciled both these places together, rather then to embrace such an exposition of the one,
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as doth iustle, nay quite thrust out the other. S. Bernard doth thus, saying, that good workes, are not any cause meriting a kingdome,
as does justle, nay quite thrust out the other. S. Bernard does thus, saying, that good works, Are not any cause meriting a Kingdom,
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but onely a way directing to a kingdome.
but only a Way directing to a Kingdom.
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For seeing they are no cause, neither haue any correspondence, or proportion in them in respect of the glorie to come,
For seeing they Are no cause, neither have any correspondence, or proportion in them in respect of the glory to come,
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therefore the Apostle saith, The afflictions of this life are not worthy the glory that will be reuealed.
Therefore the Apostle Says, The afflictions of this life Are not worthy the glory that will be revealed.
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And yet againe, because the possessing of our soules in patience, is a way directly tending to the saluation both of our soules & bodies,
And yet again, Because the possessing of our Souls in patience, is a Way directly tending to the salvation both of our Souls & bodies,
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therefore hee saith, The momentarie lightnesse of our afflicton worketh vs a surpassing exceeding eternall weight of glory.
Therefore he Says, The momentary lightness of our affliction works us a surpassing exceeding Eternal weight of glory.
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To which our Sauiour subscribeth in these words, The gate is straight, and the way narrowe which leadeth vnto life.
To which our Saviour subscribeth in these words, The gate is straight, and the Way narrow which leads unto life.
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This straightnesse therefore and narrownesse of affliction, is not a cause which deserueth, but a gate or a way which leadeth vnto l••e.
This straightness Therefore and narrowness of affliction, is not a cause which deserves, but a gate or a Way which leads unto l••e.
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So in an other place we haue, that by many tribulations wee must enter into the kingdome of heauen.
So in an other place we have, that by many tribulations we must enter into the Kingdom of heaven.
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Not by many tribulations, no nor by any tribulations, we must merit heauen, but by many tribulations as by a gate or way, wee must enter into the kingdome of heauen.
Not by many tribulations, no nor by any tribulations, we must merit heaven, but by many tribulations as by a gate or Way, we must enter into the Kingdom of heaven.
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And in this sense S. Paul sayes, The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glory.
And in this sense S. Paul Says, The momentary lightness of our affliction works us a surpassing exceeding Eternal weight of glory.
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But now though this sentence doe not confirme any Popish error, yet it doth excellently comfort any distressed and afflicted.
But now though this sentence do not confirm any Popish error, yet it does excellently Comfort any distressed and afflicted.
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For it exhorteth vs to be patient in all afflictions, and that for foure reasons.
For it exhorteth us to be patient in all afflictions, and that for foure Reasons.
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The two first drawn from the nature of our affliction, the two last from the nature of that glorie which shal be the reward of our affliction.
The two First drawn from the nature of our affliction, the two last from the nature of that glory which shall be the reward of our affliction.
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The first is, because our affliction is momentarie: the second because our affliction is light: the third, because our glorie shall be eternall, yea surpassing eternal:
The First is, Because our affliction is momentary: the second Because our affliction is Light: the third, Because our glory shall be Eternal, yea surpassing Eternal:
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the fourth, because our glorie shall bee weightie, exceeding waightie.
the fourth, Because our glory shall be weighty, exceeding weighty.
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And therefore hee saith, The momentarie lightnesse of our affliction, worketh vs a surpassing exceeding eternall waight of glorie.
And Therefore he Says, The momentary lightness of our affliction, works us a surpassing exceeding Eternal weight of glory.
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I need not here make any Apologie for my selfe, not yet render any reason, why I discourse of pouertie, before the rich;
I need not Here make any Apology for my self, not yet render any reason, why I discourse of poverty, before the rich;
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of affliction, before those that are euery way flourishing.
of affliction, before those that Are every Way flourishing.
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This point was cleared so reuerently and so learnedly of late in this high presence, that I am sure it must needes bee yet well remembred. This point was cleared so reverently and so learnedly of late in this high presence, that I am sure it must needs be yet well remembered.
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Certainely though ye haue not beene afflicted heretofore, neither are at this time, yet beeing men, yet may be hereafter.
Certainly though you have not been afflicted heretofore, neither Are At this time, yet being men, yet may be hereafter.
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Wherefore it is not amisse, that we all learne the doctrine of patience in tribulation.
Wherefore it is not amiss, that we all Learn the Doctrine of patience in tribulation.
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Partly that we may be more thankefull to God, if hitherto we haue not beene afflicted and plagued like other men:
Partly that we may be more thankful to God, if hitherto we have not been afflicted and plagued like other men:
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Partly that if any time of affliction happen hereafter, as any greife, any losse, any sicknes,
Partly that if any time of affliction happen hereafter, as any grief, any loss, any sickness,
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or such like, we may be prepared aforehand, and as it were armed with patience to endure it.
or such like, we may be prepared aforehand, and as it were armed with patience to endure it.
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For the momentarie lightnesse of our affliction, worketh vs a surpassing exceeding eternall w•ight of glory.
For the momentary lightness of our affliction, works us a surpassing exceeding Eternal w•ight of glory.
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First, our affliction is momentary 〈 ◊ 〉 sai's Eucherius. Nothing is of great •mportance, which is of small cōtinuance.
First, our affliction is momentary 〈 ◊ 〉 sai's Eucherius. Nothing is of great •mportance, which is of small Continuance.
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Now our whole life is very short.
Now our Whole life is very short.
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What is our life, saith S. Iames? It is a vapour which for a time appeareth, but anon after vanisheth away.
What is our life, Says S. James? It is a vapour which for a time appears, but anon After Vanishes away.
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Therefore saith the Prophet, O Lord, thou knowest my life, as it is in the Septuagint:
Therefore Says the Prophet, Oh Lord, thou Knowest my life, as it is in the septuagint:
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but as it is in the Hebrewe, Thou knowest my flitting.
but as it is in the Hebrew, Thou Knowest my flitting.
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And therefore seeing our whole life is but a vapour, or a flitting, certenly our afflictions which are all comprised within the compasse of this life, must needes be much more momentary.
And Therefore seeing our Whole life is but a vapour, or a flitting, Certainly our afflictions which Are all comprised within the compass of this life, must needs be much more momentary.
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All affliction, as the Apostle writeth, for the presēt seemeth not to be ioyous but greiuous;
All affliction, as the Apostle Writeth, for the present seems not to be joyous but grievous;
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but afterward it bringeth forth the quiet fruits of righteousnesse to them that are exercised thereby.
but afterwards it brings forth the quiet fruits of righteousness to them that Are exercised thereby.
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He saith not that affliction is, but that it seemeth to be. So that affliction seemeth to be one thing, and is indeede an other.
He Says not that affliction is, but that it seems to be. So that affliction seems to be one thing, and is indeed an other.
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It seemeth to be greiuous, it is indeed ioyous: it seemeth to be troublesome, it is indeede comfortable:
It seems to be grievous, it is indeed joyous: it seems to be troublesome, it is indeed comfortable:
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it seemeth to be long and tedious, it is indeede momentary and short. Euen as God himselfe determineth this matter;
it seems to be long and tedious, it is indeed momentary and short. Eve as God himself determineth this matter;
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for a moment, saith he, in mine anger, for a little season haue I hid my face from you;
for a moment, Says he, in mine anger, for a little season have I hid my face from you;
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but in euerlasting mercy will I turne vnto you againe. That we should not doubt of this doctrine, he redoubles the promise, for a moment, for little season.
but in everlasting mercy will I turn unto you again. That we should not doubt of this Doctrine, he redoubles the promise, for a moment, for little season.
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Therefore the Princely Prophet say's plainly. Heauines may endure for a night, but ioy commeth in the morning. Therefore the Princely Prophet say's plainly. Heaviness may endure for a night, but joy comes in the morning.
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As the two Angels then that came to Lot log'd with him for a night, and when they had dispatch't their errand, went away in the morning:
As the two Angels then that Come to Lot logged with him for a night, and when they had dispatched their errand, went away in the morning:
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so afflictions, which are the Angels or the messengers of God.
so afflictions, which Are the Angels or the messengers of God.
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God sendeth afflictions to doe an errand vnto vs, to tell vs, we forget God, we forget our selues, wee are too proud, too selfe conceited, and such like:
God sends afflictions to do an errand unto us, to tell us, we forget God, we forget our selves, we Are too proud, too self conceited, and such like:
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and when they haue said as they were bod, then presently they are gone.
and when they have said as they were bod, then presently they Are gone.
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Whereupon we read, that the spirit of life returned into the two witnesses which had beene slaine by the beast, after three dayes and an halfe.
Whereupon we read, that the Spirit of life returned into the two Witnesses which had been slain by the beast, After three days and an half.
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Why after three dayes and an halfe? To teach vs, that affliction and persecution may perhaps tyranize ouer vs three dayes and an halfe,
Why After three days and an half? To teach us, that affliction and persecution may perhaps tyrannise over us three days and an half,
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but they shall not fill vp the whole sowre dayes. For the elects sake those dayes shall be shortened.
but they shall not fill up the Whole sour days. For the elects sake those days shall be shortened.
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Agreeable to that which Iohn Baptist begunne his preaching with, Repent; for the kingdome of heauen is at hand.
Agreeable to that which John Baptist begun his preaching with, repent; for the Kingdom of heaven is At hand.
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Repent, that's a matter of mortification and •ffliction to the flesh. For the kingdom of heauen is at hand, That's a matter of comfort and ioy. repent, that's a matter of mortification and •ffliction to the Flesh. For the Kingdom of heaven is At hand, That's a matter of Comfort and joy.
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So our Sauiour, Behold I come quickly, and my reward with mee: if Christ will come quickly, then affliction will be gone quickly. Thus momentarie is our affliction: So our Saviour, Behold I come quickly, and my reward with me: if christ will come quickly, then affliction will be gone quickly. Thus momentary is our affliction:
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For our whole life is short, much more then the afflictions of this life: affliction is greiuous but for the present:
For our Whole life is short, much more then the afflictions of this life: affliction is grievous but for the present:
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heauines endureth but for a night: persecution lasteth but three dayes and an halfe: the kingdome of heauen is at hand, therefore deliuerance is at hand:
heaviness Endureth but for a night: persecution lasteth but three days and an half: the Kingdom of heaven is At hand, Therefore deliverance is At hand:
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Christ will o• the quickly, therefore affliction will be gone quickly. Wherefore seeing our affliction is so momentarie, let vs be patient in affliction:
christ will o• the quickly, Therefore affliction will be gone quickly. Wherefore seeing our affliction is so momentary, let us be patient in affliction:
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For the momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glory. Secondly, our affliction is light.
For the momentary lightness of our affliction works us a surpassing exceeding Eternal weight of glory. Secondly, our affliction is Light.
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Almighty God setting forth his owne excellencie, saith, Who hath measured the heauens with his span, and the waters with his fist? By the heauens are meant the diuine blessings of God;
Almighty God setting forth his own excellency, Says, Who hath measured the heavens with his span, and the waters with his fist? By the heavens Are meant the divine blessings of God;
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by the waters, afflictions & woes. Those he measureth with his span, which is a longer measure:
by the waters, afflictions & woes. Those he measureth with his span, which is a longer measure:
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these with his fist, which is a shorter measure.
these with his fist, which is a shorter measure.
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So that the Lord is as I may say a rhetoritian, verie plentifull and copious in his blessings;
So that the Lord is as I may say a Rhetorician, very plentiful and copious in his blessings;
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he measureth them with his spanne:
he measureth them with his span:
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But he is a logitian, more short and sparing in his afflictions, these he measureth with his fist.
But he is a logician, more short and sparing in his afflictions, these he measureth with his fist.
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For in the hand of the Lord there is a cuppe, the wine is redde, and full mixt, he powreth out of the same:
For in the hand of the Lord there is a cup, the wine is red, and full mixed, he poureth out of the same:
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as for the dregges thereof, the wicked of the earth doe drinke them vp.
as for the dregs thereof, the wicked of the earth do drink them up.
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First, we drinke not this cup onely full of redde wine, that 〈 ◊ 〉 of the wrath and indignation of God,
First, we drink not this cup only full of red wine, that 〈 ◊ 〉 of the wrath and Indignation of God,
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but mixt with diners comforts otherwise. Then besides we meddle not with the dregges.
but mixed with diverse comforts otherwise. Then beside we meddle not with the dregs.
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Vpon the vngodly he shal raigne snares, fire, & brimstone, storme, and tempest, this shall be their portion to drinke.
Upon the ungodly he shall Reign snares, fire, & brimstone, storm, and tempest, this shall be their portion to drink.
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We drinke only a little of the vppermost. And therefore he saith, God powreth out of the same.
We drink only a little of the uppermost. And Therefore he Says, God poureth out of the same.
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That after we haue suffered a ••dicum, as S. Peter speaketh, we may then enter into glorie.
That After we have suffered a ••dicum, as S. Peter speaks, we may then enter into glory.
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According to King Dauid his prayer, Comfort vs, O Lord, now for the time wherein thou hast afflicted vs,
According to King David his prayer, Comfort us, Oh Lord, now for the time wherein thou hast afflicted us,
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and for the daies wherin we haue seene euill. Hierome noteth, that hauing first said wherein thou hast afflicted vs;
and for the days wherein we have seen evil. Jerome notes, that having First said wherein thou hast afflicted us;
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he expounds it after by these words, wherein we haue seene euill.
he expounds it After by these words, wherein we have seen evil.
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Therefore that which Acteon wished, that he might see only his •ounds hunting, and not feele it, that happeneth indeede to vs. Our affliction is, not a feeling of euill neare at hand,
Therefore that which Actaeon wished, that he might see only his •ounds hunting, and not feel it, that Happeneth indeed to us Our affliction is, not a feeling of evil near At hand,
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but onely a feeling of it a farre off.
but only a feeling of it a Far off.
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A• the Persian Kings children in their minority, if they had committed a fault, were not corrected themselues,
A• the Persian Kings children in their minority, if they had committed a fault, were not corrected themselves,
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but onely sawe some of meaner birth chastised before them:
but only saw Some of meaner birth chastised before them:
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so God teacheth vs to take heed, rather by other mens, then by our owne harmes.
so God Teaches us to take heed, rather by other men's, then by our own harms.
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And looke how Abraham laid nothing but wood vpon his sonne Isaac, carrying the knife and the fire himselfe:
And look how Abraham laid nothing but wood upon his son Isaac, carrying the knife and the fire himself:
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after the same sort dealeth our heauenly father with vs. He laieth vpon vs wood without a knife.
After the same sort deals our heavenly father with us He Layeth upon us wood without a knife.
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The Phisitian saith, that is the best exercise which is ad ruborem, non ad sudor•m, refreshing the spirits and stirring vp the blood a little,
The physician Says, that is the best exercise which is ad ruborem, non ad sudor•m, refreshing the spirits and stirring up the blood a little,
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but not putting a man into any great sweat.
but not putting a man into any great sweat.
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But the Diuine may say, that is the best affliction, which is ad sudorem, non ad sanguinem.
But the Divine may say, that is the best affliction, which is ad sudorem, non ad sanguinem.
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Therefore God laieth vpon vs wood ad sudorē, to make vs sweat, In the sweat of thy browes shalt thou eat thy bread;
Therefore God Layeth upon us wood ad sudorē, to make us sweat, In the sweat of thy brows shalt thou eat thy bred;
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not a knife ad sanguinem, to make vs bleed, Ye haue not yet resisted vnto blood.
not a knife ad sanguinem, to make us bleed, You have not yet resisted unto blood.
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God laieth vpon vs wood without fire. Now wood without fire, is not greatly dangerous. Or say he lay vpon vs both wood and fire:
God Layeth upon us wood without fire. Now wood without fire, is not greatly dangerous. Or say he lay upon us both wood and fire:
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yet the voice of the Lord deuideth the flame of fire. For in the flame of fire naturally there is heate and light.
yet the voice of the Lord Divideth the flame of fire. For in the flame of fire naturally there is heat and Light.
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But notwithstanding the omnipotent voice of the Lord deuideth these, one from the other. As the cursed in hell shew, and the elect vpon earth.
But notwithstanding the omnipotent voice of the Lord Divideth these, one from the other. As the cursed in hell show, and the elect upon earth.
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I am tormented in the flame, saith Diues. Theres heat but no light.
I am tormented in the flame, Says Diues. Theres heat but no Light.
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Contrariwise the three children in the furnace shined as Angels for light, but were so farre from heat, that no one haire of their •ead, or of their apparell perished.
Contrariwise the three children in the furnace shined as Angels for Light, but were so Far from heat, that no one hair of their •ead, or of their apparel perished.
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When Moses saw a bush burning and not consumed, he saide, I will goe, and see this great vision. A great vision indeede.
When Moses saw a bush burning and not consumed, he said, I will go, and see this great vision. A great vision indeed.
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There was a flame of fire. Els how was the bush burning? There was light.
There was a flame of fire. Else how was the bush burning? There was Light.
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Els how did Moses see it? There was no heat.
Else how did Moses see it? There was no heat.
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Els how was not the bush consumed? Yet in euery faithfull one afflicted you may see this great vision. Else how was not the bush consumed? Yet in every faithful one afflicted you may see this great vision.
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The voice of the Lord in his affliction, as in the flame of fire, diuideth the heat from the light.
The voice of the Lord in his affliction, as in the flame of fire, Divideth the heat from the Light.
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So that he is not consumed by the heat, (nay rather his infirmities and carnall concupiscences are consumed thereby) but onely illuminated by the light.
So that he is not consumed by the heat, (nay rather his infirmities and carnal concupiscences Are consumed thereby) but only illuminated by the Light.
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According to that, Onely vexation giueth vnderstanding.
According to that, Only vexation gives understanding.
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And in an other place, Light is sprung vp to the righteous, and ioy to them that are true of heart.
And in an other place, Light is sprung up to the righteous, and joy to them that Are true of heart.
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Thus ye see how tenderly our deare father dealeth with vs, He laieth either no fire at all vpon vs,
Thus you see how tenderly our deer father deals with us, He Layeth either no fire At all upon us,
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or else no burning fire for heat, but onely a blasing fire for light. To make short.
or Else no burning fire for heat, but only a blazing fire for Light. To make short.
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Many hands (as we say) make light worke. Now wee haue many comparteners and fellowes which make the labour of our affliction light.
Many hands (as we say) make Light work. Now we have many compartners and Fellows which make the labour of our affliction Light.
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First, all creatures sigh and grone with vs;
First, all creatures sighs and groan with us;
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Then, all the faithfull beare one an others burthens, and so fulfill the lawe of God. Then, all the faithful bear one an Others burdens, and so fulfil the law of God.
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Thirdly, the good Angels haue a charge giuen them of vs, that we hurt not our foot at any time against a stone.
Thirdly, the good Angels have a charge given them of us, that we hurt not our foot At any time against a stone.
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Next, God the father biddeth vs cast our burthen vpon him, and promiseth to nourish vs. Fiftly, the holy Ghost helpeth our infirmities, and helpeth them euen when we are readie to be oppressed by them.
Next, God the father bids us cast our burden upon him, and promises to nourish us Fifty, the holy Ghost Helpeth our infirmities, and Helpeth them even when we Are ready to be oppressed by them.
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Lastly, God the sonne setteth to his hand likewise, and saith, Come vnto me all ye that labour and are heauie loaden, and I will refresh you: take my yoake vpon you;
Lastly, God the son sets to his hand likewise, and Says, Come unto me all you that labour and Are heavy loaded, and I will refresh you: take my yoke upon you;
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for my yoake is easie, and my burthen is light.
for my yoke is easy, and my burden is Light.
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As if he should haue said, To drawe in the yoake without me, would be a hard matter;
As if he should have said, To draw in the yoke without me, would be a hard matter;
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and to beare the burthen without me, would be aboue our strength:
and to bear the burden without me, would be above our strength:
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but if you come to me, if you drawe and beare with me, I will refresh you;
but if you come to me, if you draw and bear with me, I will refresh you;
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For my yoake is easie, and my burthen is light. Thus light is our affliction. For God measureth to vs the water with his fist, which is the shorter measure:
For my yoke is easy, and my burden is Light. Thus Light is our affliction. For God measureth to us the water with his fist, which is the shorter measure:
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he causeth vs to drink of the cup on otherwise but as it is mixt with many comforts:
he Causes us to drink of the cup on otherwise but as it is mixed with many comforts:
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he maketh vs not swallow vp the lees of it, but onely a little modicum of the vppermost:
he makes us not swallow up the lees of it, but only a little modicum of the uppermost:
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he laieth affliction vpon vs, which is rather a seeing, then a feeling of euill:
he Layeth affliction upon us, which is rather a seeing, then a feeling of evil:
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he laieth wood vpon vs to exercise vs, but neither a knife to cut vs not yet fire to burne vs. Lastly, we haue many fellowes in our affliction which make it light. All creatures: all the faithfull: all the good angels: God the father: God the holy Ghost:
he Layeth wood upon us to exercise us, but neither a knife to Cut us not yet fire to burn us Lastly, we have many Fellows in our affliction which make it Light. All creatures: all the faithful: all the good Angels: God the father: God the holy Ghost:
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God the Sonne, who saith, My yoake is easie ▪ and my burden is light.
God the Son, who Says, My yoke is easy ▪ and my burden is Light.
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Wherefore seeing our affliction is so many waies light, we must be patient in all affliction;
Wherefore seeing our affliction is so many ways Light, we must be patient in all affliction;
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For the momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glorie.
For the momentary lightness of our affliction works us a surpassing exceeding Eternal weight of glory.
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Thirdly, our glorie is eternall, yea, surpassing eternal. The glorie we looke for is called a kingdome.
Thirdly, our glory is Eternal, yea, surpassing Eternal. The glory we look for is called a Kingdom.
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Of which the Princely Prophet saith thus; Thy kingdome is an euerlasting kingdome, and thy dominion endureth throughout all ages.
Of which the Princely Prophet Says thus; Thy Kingdom is an everlasting Kingdom, and thy dominion Endureth throughout all ages.
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Whereupon Origen noteth, that as there is a holy, and a holy of holyes; as a saboth, and a saboth of saboths; Whereupon Origen notes, that as there is a holy, and a holy of holies; as a Sabbath, and a Sabbath of saboths;
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as a heauen, and a heauen of heauens; as a song, and a song of songs:
as a heaven, and a heaven of heavens; as a song, and a song of songs:
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so there is an age, and an age of ages.
so there is an age, and an age of ages.
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And againe, as that which is not onely a holy, but also a holy of holies, is the holiest place of all;
And again, as that which is not only a holy, but also a holy of holies, is the Holiest place of all;
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as that which is not onely a saboth, but also a saboth of saboths, is the perfectest rest of all;
as that which is not only a Sabbath, but also a Sabbath of saboths, is the perfectest rest of all;
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as that which is not onely a heauen, but also a heauen of heauens, is the highest heauen of all;
as that which is not only a heaven, but also a heaven of heavens, is the highest heaven of all;
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as that which is not onely a song, but also a song of songs, is the excellentest song of all:
as that which is not only a song, but also a song of songs, is the excellentest song of all:
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so that which is not onely an age, but also an age of ages, and especially, as the Psalmist speaketh,
so that which is not only an age, but also an age of ages, and especially, as the Psalmist speaks,
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an age of all ages, is the most infinite eternitie of all.
an age of all ages, is the most infinite eternity of all.
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Which seeing it is attributed to the kingdome of Christ, beeing likewise the kingdome of all true Christians, it followeth that our glorie is surpassing eternall.
Which seeing it is attributed to the Kingdom of christ, being likewise the Kingdom of all true Christians, it follows that our glory is surpassing Eternal.
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Whereupon Prosper noteth, that that which Virgil writeth of Augustus Caesar, He hath giuen vs an Empire without ende;
Whereupon Prosper notes, that that which Virgil Writeth of Augustus Caesar, He hath given us an Empire without end;
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may much more fitly be applyed to Christ. may much more fitly be applied to christ.
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For though Augustus raigned very long, aboue fiftie yeares, yet at length his gouernment as all other earthly kingdomes, was determined.
For though Augustus reigned very long, above fiftie Years, yet At length his government as all other earthly kingdoms, was determined.
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But of our heauenly King only the angel Gabriel said most truely, Of his kingdome there shall be no end.
But of our heavenly King only the angel Gabriel said most truly, Of his Kingdom there shall be no end.
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Of his kingdome there shall be no end. Now this glorie is as well called a crowne, as a kingdome. Of his Kingdom there shall be no end. Now this glory is as well called a crown, as a Kingdom.
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And this crowne, as S. Peter saith, is vndefiled, which neuer fadeth away. The Greeke words which S. Peter vseth, are Latine words also:
And this crown, as S. Peter Says, is undefiled, which never fades away. The Greek words which S. Peter uses, Are Latin words also:
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and they are not onely appellatiues, beeing the epithites of th•• crowne, but also propers, the one the proper name of a stone, the other of a flower.
and they Are not only appellatives, being the epithets of th•• crown, but also propers, the one the proper name of a stone, the other of a flower.
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For Isidore writeth there is a precious stone called Amiantus, which though it be neuer so much soyled, For Isidore Writeth there is a precious stone called Amiantus, which though it be never so much soiled,
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yet it can neuer at all bee blemished. And beeing cast into the fire, it is taken out still more bright and cleane.
yet it can never At all be blemished. And being cast into the fire, it is taken out still more bright and clean.
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Also Clemens writeth, that there is a flower called Amarantus, which beeing a long time hung vp in the house,
Also Clemens Writeth, that there is a flower called Amarantus, which being a long time hung up in the house,
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yet still is fresh and greene.
yet still is fresh and green.
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To both which, the stone and the flower, the Apostle, as I am verily perswaded, alludeth in this place.
To both which, the stone and the flower, the Apostle, as I am verily persuaded, alludeth in this place.
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As if hee should haue said, The crowne which yee shall receiue, shall be studded with the stone Amiantus, which cannot be defiled;
As if he should have said, The crown which ye shall receive, shall be studded with the stone Amiantus, which cannot be defiled;
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and it shall be garnished with the flower Amarantus, which alwayes is fresh and neuer fades away:
and it shall be garnished with the flower Amarantus, which always is fresh and never fades away:
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ye shall receiue a crowne vndefiled, and that neuer fades away.
you shall receive a crown undefiled, and that never fades away.
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Which as Beda noteth, was in•inuated in the crowne round about the Arke of the Testament.
Which as Beda notes, was in•inuated in the crown round about the Ark of the Testament.
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For in a circle there is neither beginning nor ending. Or rather euery where there is a beginning, euery where an ending;
For in a circle there is neither beginning nor ending. Or rather every where there is a beginning, every where an ending;
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and so no where any beginning or ending.
and so no where any beginning or ending.
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To shew that the patient also shall haue a crowne set vpon their head per circuitum, running round in a circle,
To show that the patient also shall have a crown Set upon their head per circuitum, running round in a circle,
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and neuer comming to any end of eternitie. Well, our glorie is called also a treasure. Three kind of treasures there are: A treasure in hel: a treasure in earth: a treasure in heauen.
and never coming to any end of eternity. Well, our glory is called also a treasure. Three kind of treasures there Are: A treasure in hell: a treasure in earth: a treasure in heaven.
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That in hell is a treasure of torments: that in earth is a treasure of snow:
That in hell is a treasure of torments: that in earth is a treasure of snow:
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that in heauen is a treasure of eternitie. For the first, S. Iames sayes;
that in heaven is a treasure of eternity. For the First, S. James Says;
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Go to now you rich men, weepe and howle for the miseries that shall come vpon you;
Go to now you rich men, weep and howl for the misery's that shall come upon you;
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your riches are corrupt, and your garments are moath-eaten:
your riches Are corrupt, and your garments Are Moth-eaten:
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your gold and siluer is cankred, and the rust of them shall bee a witnesse against you,
your gold and silver is cankered, and the rust of them shall be a witness against you,
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and shall eate your flesh as it were fire: Yee haue heaped vp treasure for the last dayes. Here's a treasure in hell.
and shall eat your Flesh as it were fire: Ye have heaped up treasure for the last days. Here's a treasure in hell.
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Which to be a treasure of torments the Apostle prooueth, saying, Thou after thy hardnesse, and heart that cannot repent, treasurest vnto thy selfe wrath against the day of wrath.
Which to be a treasure of torments the Apostle proveth, saying, Thou After thy hardness, and heart that cannot Repent, treasurest unto thy self wrath against the day of wrath.
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A treasure of wrath and of torments. From which God for the deare blood of his Sonne sake deliuer vs euery one.
A treasure of wrath and of torments. From which God for the deer blood of his Son sake deliver us every one.
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The second is a treasure in earth. Of which our Sauiour saith;
The second is a treasure in earth. Of which our Saviour Says;
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Lay not vp treasures for your selues vpon earth, where the moath and canker corrupt, and where theeues dig through and steale. Lay not up treasures for your selves upon earth, where the moath and canker corrupt, and where thieves dig through and steal.
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And this is a treasure of snowe. For S. Gregorie vpon those words of Iob; Who entreth into the treasures of snowe;
And this is a treasure of snow. For S. Gregory upon those words of Job; Who entereth into the treasures of snow;
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she weth that earthly treasures are treasures of snow.
she weth that earthly treasures Are treasures of snow.
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You see little children what paines they take to rake and scrape snowe together to make a snowe-ball:
You see little children what pains they take to rake and scrape snow together to make a snowball:
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right so, they that scrape together the treasure of this world, haue but a snowe-ball of it;
right so, they that scrape together the treasure of this world, have but a snowball of it;
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as soone as the sunne shineth, and God breatheth vpon it, and so entreth into it, by and by it comes to nothing.
as soon as the sun shines, and God breathes upon it, and so entereth into it, by and by it comes to nothing.
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The third, is a treasure in heauen.
The third, is a treasure in heaven.
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Concerning which our Sauiour saith, Lay vp for your selues treasures in heauen, where are bagges that neuer waxe old.
Concerning which our Saviour Says, Lay up for your selves treasures in heaven, where Are bags that never wax old.
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Now this is a treasure of eternitie.
Now this is a treasure of eternity.
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And therefore the Christians of the Primitiue Church, suffered with ioy the spoyling of their goods, knowing that they had in heauen a better, and a more enduring substance.
And Therefore the Christians of the Primitive Church, suffered with joy the spoiling of their goods, knowing that they had in heaven a better, and a more enduring substance.
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They contemned all treasures of snow in respect of this substance.
They contemned all treasures of snow in respect of this substance.
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For they haue no substance, neither are simply good, though they bee called goods, but melt away as snowe:
For they have no substance, neither Are simply good, though they be called goods, but melt away as snow:
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this is a better, and a more enduring substance; yea most enduring, a surpassing eternall waight of glorie.
this is a better, and a more enduring substance; yea most enduring, a surpassing Eternal weight of glory.
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Thus ye see how eternall our glorie is. It is a kingdome: a crowne: a treasure.
Thus you see how Eternal our glory is. It is a Kingdom: a crown: a treasure.
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And this kingdome is an euerlasting kingdome: this crowne is an incorruptible crowne: this treasure is an eternall treasure.
And this Kingdom is an everlasting Kingdom: this crown is an incorruptible crown: this treasure is an Eternal treasure.
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And therefore seeing our glorie is so surpassing eternall, we must be patient in all affliction.
And Therefore seeing our glory is so surpassing Eternal, we must be patient in all affliction.
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For the momentarie lightnesse of our affliction, worketh vs a surpassing exceeding eternall waight of glorie.
For the momentary lightness of our affliction, works us a surpassing exceeding Eternal weight of glory.
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Fourthly, our glorie is waightie, yea exceeding waightie.
Fourthly, our glory is weighty, yea exceeding weighty.
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The glorie to come, by some resemblances is shewed to be eternall, by other to be waightie.
The glory to come, by Some resemblances is showed to be Eternal, by other to be weighty.
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First, to this purpose it is compared to wine.
First, to this purpose it is compared to wine.
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Touching which our Sauiour saith, Hereafter will I not drinke with you of the fruite of the vine, till I drinke it newe with you in my fathers kingdome.
Touching which our Saviour Says, Hereafter will I not drink with you of the fruit of the vine, till I drink it new with you in my Father's Kingdom.
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Now how waightie this wine shalbe, appeareth in that the spies bringing clusters of grapes out of Canaan, carried them vpon a poale on their shoulders.
Now how weighty this wine shall, appears in that the spies bringing clusters of grapes out of Canaan, carried them upon a poale on their shoulders.
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To shewe, in the celestiall Canaan what waightie glorie there shall be. To show, in the celestial Canaan what weighty glory there shall be.
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So when our Lord turned water into wine, he commanded to fill the vessels to the toppe.
So when our Lord turned water into wine, he commanded to fill the vessels to the top.
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These vessels topfull of wine, doe signifie at the marriage of the Lamb, that the patient shall haue a full reward:
These vessels topful of wine, do signify At the marriage of the Lamb, that the patient shall have a full reward:
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pressed downe, shaken together, running ouer. So that euerie one of them may say, My cuppe doth ouerflowe. pressed down, shaken together, running over. So that every one of them may say, My cup does overflow.
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Againe our glorie is compared to a peny. Now in a peny we consider fowre things. The image: the superscription: the sound: the waight. Again our glory is compared to a penny. Now in a penny we Consider fowre things. The image: the superscription: the found: the weight.
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So our Sauiour when they shewed him a peny, asked whose image and superscription it was.
So our Saviour when they showed him a penny, asked whose image and superscription it was.
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First, then for the image, Christ shall change our vile bodies, that they may be like the glorious bodie of his Sonne:
First, then for the image, christ shall change our vile bodies, that they may be like the glorious body of his Son:
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that as wee haue borne the image of the earthly, so we may beare the image of the heauenly.
that as we have born the image of the earthly, so we may bear the image of the heavenly.
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For the superscriptiō, our Sauiour saith;
For the superscription, our Saviour Says;
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To him that ouercommeth will I giue a white stone, and in it a name written, which no man knoweth but he that receiueth it.
To him that Overcometh will I give a white stone, and in it a name written, which no man Knoweth but he that receiveth it.
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As a Prince seeing his name vpon a peice of coine, knoweth it is of his owne mint:
As a Prince seeing his name upon a piece of coin, Knoweth it is of his own mint:
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so euery patient Christian seeing his owne name in this white stone, which is a token of honour, knoweth it properly belongeth to himselfe.
so every patient Christian seeing his own name in this white stone, which is a token of honour, Knoweth it properly belongeth to himself.
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For the sound, the Psal•ist saith, Blessed are they that dwell in thy house, they shall alwayes praise thee.
For the found, the Psal•ist Says, Blessed Are they that dwell in thy house, they shall always praise thee.
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This shal be the sound of the peny continually, the praise of God.
This shall be the found of the penny continually, the praise of God.
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As the foure and twentie Elders, neuer ceased day, nor night, to sing, Holy, holy, holy, to him that is,
As the foure and twentie Elders, never ceased day, nor night, to sing, Holy, holy, holy, to him that is,
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and was, and is to come.
and was, and is to come.
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Fourthly, for the waight, the shekel of the Sanctuarie was twise as waighty as the common shekel:
Fourthly, for the weight, the shekel of the Sanctuary was twice as weighty as the Common shekel:
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in like manner our glorie shall be as the shekel of the Sanctuarie, exceeding massie and waightie.
in like manner our glory shall be as the shekel of the Sanctuary, exceeding massy and weighty.
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But what speake I of wine? What of a peny? God himselfe shall be our glory. According to that;
But what speak I of wine? What of a penny? God himself shall be our glory. According to that;
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Thou art my glorie and the lifter vp of my head. Thou art my glory and the lifter up of my head.
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As if hee should haue said, Affliction would make me cast downe my countenance, and hold downe my head like a bulrush •• but the remembrance of this that tho• art my glory, makes me lift vp my head. So say's God to Abraham;
As if he should have said, Affliction would make me cast down my countenance, and hold down my head like a bulrush •• but the remembrance of this that tho• art my glory, makes me lift up my head. So say's God to Abraham;
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Feare not Abraham, I am thy buckler, and thy exceeding great reward. I am thy burkler to latch those blowes which affliction would lay vpon thee: fear not Abraham, I am thy buckler, and thy exceeding great reward. I am thy burkler to latch those blows which affliction would lay upon thee:
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and thy exceeding great reward, blessing thee with exceeding waighty glory. For they that shall enioy this glorie, shall see God.
and thy exceeding great reward, blessing thee with exceeding weighty glory. For they that shall enjoy this glory, shall see God.
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Agreeable to that of our Lord; Blessed are the pure in spirit, for they shall see God.
Agreeable to that of our Lord; Blessed Are the pure in Spirit, for they shall see God.
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And how shall they see God? Not standing behind the lattisse, or looking out of a window, that is darkly and obscurely,
And how shall they see God? Not standing behind the lattisse, or looking out of a window, that is darkly and obscurely,
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but face to face, talking with him familiarly as one friend doth to an other. O ioy aboue all ioyes!
but face to face, talking with him familiarly as one friend does to an other. O joy above all Joys!
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O glorie that passeth all vnderstanding!
O glory that passes all understanding!
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when we see the amiable and gracious countenance of our Lord reconciled to vs by Christ.
when we see the amiable and gracious countenance of our Lord reconciled to us by christ.
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Doubtlesse if the Queene of Saba thought her selfe happie, for hearing the wisedome of Salomon,
Doubtless if the Queen of Saba Thought her self happy, for hearing the Wisdom of Solomon,
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and seeing the riches of his house, and the order of his seruants:
and seeing the riches of his house, and the order of his Servants:
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then much more shall we be happy, when we shall see the glory, and heare the wisedome of the Father, not as the preachers shewe it out of the word,
then much more shall we be happy, when we shall see the glory, and hear the Wisdom of the Father, not as the Preachers show it out of the word,
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but as our owne eies shall behold it in heauen.
but as our own eyes shall behold it in heaven.
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O how blessed shall we thinke our selues then, that by any paines, by any afflictions we haue at length attained to such waighty glorie.
O how blessed shall we think our selves then, that by any pains, by any afflictions we have At length attained to such weighty glory.
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For this glorie is wine r•••ing ouer; is a pony waighty according to the shekell of the Sanctuarie;
For this glory is wine r•••ing over; is a pony weighty according to the shekel of the Sanctuary;
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is the blessed sight and fruition of God himselfe. Wherefore considering how waightie our glorie is, we must be patient in all affliction.
is the blessed sighed and fruition of God himself. Wherefore considering how weighty our glory is, we must be patient in all affliction.
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For the momentarie lightnes of our affliction, worketh vs a surpassing exceeding eternal waight of glory.
For the momentary lightness of our affliction, works us a surpassing exceeding Eternal weight of glory.
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Compare then the affliction on the one side, with the glory on the other side:
Compare then the affliction on the one side, with the glory on the other side:
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the shortnes of the affliction, with the eternity of the glory, the lightnes of the affliction, with the waightinesse of the glory.
the shortness of the affliction, with the eternity of the glory, the lightness of the affliction, with the waightinesse of the glory.
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And then be content for an eternall glorie to suffer momentarie affliction: for waightie glory to suffer light affliction.
And then be content for an Eternal glory to suffer momentary affliction: for weighty glory to suffer Light affliction.
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The Stoicks if their greife were either momentary or light, cared for no more: for if it were short, they cared not how heauie it were:
The Stoics if their grief were either momentary or Light, cared for no more: for if it were short, they cared not how heavy it were:
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againe, if it were light, they cared not how long it were. Our affliction is both momentarie and light. One helpe was sufficient for them: we haue two for •ayling.
again, if it were Light, they cared not how long it were. Our affliction is both momentary and Light. One help was sufficient for them: we have two for •ayling.
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A starke shame •hereless• would be for vs, if heathens & pagans, hauing fewer meanes then wee haue, should shew greater patience then we shew.
A stark shame •hereless• would be for us, if Heathens & Pagans, having fewer means then we have, should show greater patience then we show.
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But the Scriptures affoard vs yet more forceable inducements.
But the Scriptures afford us yet more forceable inducements.
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Iacob being in loue with Rachell, serued for her first seuen yeares, and afterward seauen yeares more, in all fourteene;
Iacob being in love with Rachel, served for her First seuen Years, and afterwards seauen Years more, in all fourteene;
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and these many yeares seemed to him but a fewe dayes.
and these many Years seemed to him but a few days.
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O deere Lord, that we had thy grace to loue thy eternall waightie glorie, but as well as many a man hath done a mortall earthly creature.
O deer Lord, that we had thy grace to love thy Eternal weighty glory, but as well as many a man hath done a Mortal earthly creature.
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Then •o doubt many years of afflictiō would seeme to vs but a few dayes: heauy burthens of affliction would seeme to vs very sweet and light.
Then •o doubt many Years of affliction would seem to us but a few days: heavy burdens of affliction would seem to us very sweet and Light.
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Christ Iesus for the ioy that was set before him, indured the crosse, and despised the shame,
christ Iesus for the joy that was Set before him, endured the cross, and despised the shame,
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and now sitteth at the right hand of the throne of God. Questionlesse, beloued, the crosse of Christ was tedious and long;
and now Sitteth At the right hand of the throne of God. Questionless, Beloved, the cross of christ was tedious and long;
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the shame that he suffred was heauy and vntollerable.
the shame that he suffered was heavy and untolerable.
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Yet this crosse seemed but momentarie to him, and this shame seemed but light vnto him, in comparison of the ioy that was set before him,
Yet this cross seemed but momentary to him, and this shame seemed but Light unto him, in comparison of the joy that was Set before him,
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and of the eternall waightie glory which he hath now attained sitting at the right hand of the throne of God.
and of the Eternal weighty glory which he hath now attained sitting At the right hand of the throne of God.
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To the which plate of honour and worship, we beseech thee ▪ O louing Lord, to bring vs,
To the which plate of honour and worship, we beseech thee ▪ Oh loving Lord, to bring us,
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after all the afflictions of this wretched world;
After all the afflictions of this wretched world;
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not for our owne deserts of merits, but for the merit of that crosse which Christ endured, of that shame which Christ despised.
not for our own deserts of merits, but for the merit of that cross which christ endured, of that shame which christ despised.
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To whom for his crosse, be all praise, for his shame, be all glory; together with the Father, and the holy Ghost, now and euermore, Amen. FINIS.
To whom for his cross, be all praise, for his shame, be all glory; together with the Father, and the holy Ghost, now and evermore, Amen. FINIS.
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A SERMON PREACHED before the KINGS Maiesty lying at the Lord SAYES house, called Broughton, besides Banb•ris, the 2 ▪ day of Septem. 1604. ROM. 8.31.
A SERMON PREACHED before the KINGS Majesty lying At the Lord SAYS house, called Broughton, beside Banb•ris, the 2 ▪ day of September. 1604. ROM. 8.31.
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If God be with vs, who can be against vs? THese words contain a most magnificent and triumphant conclusion arising out of the former discourse.
If God be with us, who can be against us? THese words contain a most magnificent and triumphant conclusion arising out of the former discourse.
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For the Apostle hauing before prooued, that man is iustified only by the free grace and mercy of Christ without any merit and desert of good workers, at length concludeth in the beginning of this chapter,
For the Apostle having before proved, that man is justified only by the free grace and mercy of christ without any merit and desert of good workers, At length Concludeth in the beginning of this chapter,
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Therfore there is no condemnation to them that are in Christ Iesus: and so likewise here, If God be with vs, who can be against vs?
Therefore there is no condemnation to them that Are in christ Iesus: and so likewise Here, If God be with us, who can be against us?
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Maximilian the Emperour •o admired this sentence, that he caused it to be set in letters of checker worke vpon a table at which he vsed to dine and 〈 ◊ 〉, that hauing it so often in his eye, hee might alwaies haue it in minde also: Maximilian the Emperor •o admired this sentence, that he caused it to be Set in letters of checker work upon a table At which he used to dine and 〈 ◊ 〉, that having it so often in his eye, he might always have it in mind also:
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• Deus pro nobis, quis contranos? If God be with vs, who can be against vs?• Deus Pro nobis, quis contranos? If God be with us, who can be against us?
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The truth of it is so apparant, that it hath bin made a common watchword, not of Christians onely, but euen of heathenish souldiers.
The truth of it is so apparent, that it hath been made a Common watchword, not of Christians only, but even of Heathenish Soldiers.
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Out word is Immanuel, that is, by interpretation, God with vs. And some of the auncient Romanes vsed likewise in their wartes this watchword, Nobis•um Deus, God with vs. For indeede,
Out word is Immanuel, that is, by Interpretation, God with us And Some of the ancient Romans used likewise in their warts this watchword, Nobis•um Deus, God with us For indeed,
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if we be of the colledge and societie of Immanuel, and if God be on our side, we shall be sure to preuaile.
if we be of the college and society of Immanuel, and if God be on our side, we shall be sure to prevail.
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If God be with vs, who can be against vs?
If God be with us, who can be against us?
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Damascene saith well according to the Scripture, Our God is aboue all Gods. And so likewise Cyrill, The power of our God is aboue all power.
Damascene Says well according to the Scripture, Our God is above all God's And so likewise Cyril, The power of our God is above all power.
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Therefore, if that power be on our side which is aboue all power, and that God which is aboue all Gods, nothing can hurt vs;
Therefore, if that power be on our side which is above all power, and that God which is above all God's, nothing can hurt us;
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If God be with vs, who can be against vs?
If God be with us, who can be against us?
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S. Austin sheweth out of the verse immediately going before, that foure especiall waies God is with vs. God is with vs, in that he hath predestinated vs: S. Austin shows out of the verse immediately going before, that foure especial ways God is with us God is with us, in that he hath predestinated us:
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God is with vs, in that he hath called vs: God is with vs, in that he hath iustified vs:
God is with us, in that he hath called us: God is with us, in that he hath justified us:
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God is with vs, in that he hath glorified vs. Innocentius the third, sheweth out of the words consequently following after, that fowre speciall enemies are against vs. The inferiour enemy against vs, is man:
God is with us, in that he hath glorified us Innocentius the third, shows out of the words consequently following After, that fowre special enemies Are against us The inferior enemy against us, is man:
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the exteriour enemy against vs, is the world; the interiour enemy against vs, is the flesh:
the exterior enemy against us, is the world; the interior enemy against us, is the Flesh:
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the superiour enemy against vs is the Deuil.
the superior enemy against us is the devil.
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So that whereas the Apostle sai's here, If God be with vs, who can be against vs? It is all one,
So that whereas the Apostle sai's Here, If God be with us, who can be against us? It is all one,
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as if hee should haue said;
as if he should have said;
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If God haue predestinated vs, what can man doe against vs? If God haue called vs, what can the world do against vs? If God haue iustified vs, what can the flesh doe against vs? If God haue glorified vs, what can the deuill doe against vs? If God be with vs, who can be against vs?
If God have predestinated us, what can man do against us? If God have called us, what can the world do against us? If God have justified us, what can the Flesh do against us? If God have glorified us, what can the Devil do against us? If God be with us, who can be against us?
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The first enemy against vs, is man. Homo homidi lupus. And an other prouerbe saith, Either a god or a deuill.
The First enemy against us, is man. Homo homidi lupus. And an other proverb Says, Either a god or a Devil.
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For to say nothing, that no time is freed, so place priuiledged, no degree secured, no torment vnpractised, onely this I will touch, that no age is exempted.
For to say nothing, that no time is freed, so place privileged, no degree secured, no torment unpractised, only this I will touch, that no age is exempted.
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But the crueltie of man rageth, not only vpon the old after they are buried, but also vpon the young before they are borne.
But the cruelty of man rages, not only upon the old After they Are buried, but also upon the young before they Are born.
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Thus saith the Lord, For three transgressions and for foure, I will not turne vnto Moab,
Thus Says the Lord, For three transgressions and for foure, I will not turn unto Moab,
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because they digged vp the bones of the king of Edom, and burnt them to lime.
Because they dug up the bones of the King of Edom, and burned them to lime.
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The king of Edom was a wicked man, yet God detested so this vnnaturall and barbarous cruelty of the Moabits toward the dead, that for this especially he would not be reconciled to them.
The King of Edom was a wicked man, yet God detested so this unnatural and barbarous cruelty of the Moabites towards the dead, that for this especially he would not be reconciled to them.
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The like ensamples haue not wanted in our land, & almost in our time.
The like ensamples have not wanted in our land, & almost in our time.
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Tracie two yeares, & Wickliffe two and fortie yeares after hee was buried, was digged vp.Tracie two Years, & Wickliffe two and fortie Years After he was buried, was dug up.
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So euen of late they vsed Martin Bucer, and Paulus Phagius in Cambridge, and Peter Martyrs wife in Oxford.
So even of late they used Martin Bucer, and Paulus Phagius in Cambridge, and Peter Martyrs wife in Oxford.
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Such cruell m•n, if they had as great power ouer these holy Martyrs soules, as they had ouer their bodies, doubtles they would haue puld them out of heauen.
Such cruel m•n, if they had as great power over these holy Martyrs Souls, as they had over their bodies, doubtless they would have pulled them out of heaven.
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For as long as they had a finger, or a fobre, or a bone, or a peice of a bone is the graue, they neuer left mining and digging, till they had rooted it out.
For as long as they had a finger, or a fobre, or a bone, or a piece of a bone is the graven, they never left mining and digging, till they had rooted it out.
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So that at the least wise we may say of them with the Psalmist, The dead bodies of thy seruants, O Lord, haue they giuen to bee meate to the foules of the aire,
So that At the least wise we may say of them with the Psalmist, The dead bodies of thy Servants, Oh Lord, have they given to be meat to the fowls of the air,
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and the flesh of thy Saints to the beasts of the field. Now the crueltie of man against man, as it endeth not when life endeth:
and the Flesh of thy Saints to the beasts of the field. Now the cruelty of man against man, as it Endeth not when life Endeth:
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so it beginneth before life beginneth.
so it begins before life begins.
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For not onely Esau that cruell and cursed reprobate, strugled and wraf•led with his brother Iacob in their mothers wombe:
For not only Esau that cruel and cursed Reprobate, struggled and wraf•led with his brother Iacob in their mother's womb:
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but also ••e Ammonites ript vp the women of •••lead beeing great with child, and the Babylonians caused the wom•n of Ierusalem to eate their owne fruit,
but also ••e Ammonites ripped up the women of •••lead being great with child, and the Babylonians caused the wom•n of Ierusalem to eat their own fruit,
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and their children of a span long.
and their children of a span long.
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And not long agoe in the Isle of Garnsey, when a faithful woman (whose name need not here to be rehearsed) while she was burning at the stake, was deliuered of a goodly man-child, some were so hard-hearted, to fling him back againe into the fire, there to be ••rthered,
And not long ago in the Isle of Garnsey, when a faithful woman (whose name need not Here to be rehearsed) while she was burning At the stake, was Delivered of a goodly Manchild, Some were so hardhearted, to fling him back again into the fire, there to be ••rthered,
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as they meant it, but in deede martyred with his mother. O blessed babe!
as they meant it, but in deed martyred with his mother. O blessed babe!
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Because there is no roome for him so the inne, as soone as hee is borne, hee is laide in a maunger.
Because there is no room for him so the inn, as soon as he is born, he is laid in a manger.
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Nay, because there is no roome for him in any one corner of all the world, by and by he is baptized with the holy Ghost, and with fire.
Nay, Because there is no room for him in any one corner of all the world, by and by he is baptised with the holy Ghost, and with fire.
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O blessed, I say againe, blessed babe! Before thou art lapped in swadling clothes, thou art crowned with martyrdome:
O blessed, I say again, blessed babe! Before thou art lapped in swaddling clothes, thou art crowned with martyrdom:
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& before thou fully breathest in the breath of life, thou happily breathest out thine innocent soule •• God.
& before thou Fully breathest in the breath of life, thou happily breathest out thine innocent soul •• God.
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But •ie vpon such beastly and cruell murthers. Out vpon such deuillish and fiendish tormentors.
But •ie upon such beastly and cruel murders. Out upon such devilish and fiendish tormentors.
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These Saints? these Catholikes? who are Soythians, if these be Saints? who are Canibals,
These Saints? these Catholics? who Are Soythians, if these be Saints? who Are Cannibals,
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if these be Catholikse? which holding it as an article of their faith, that all children dying without baptisme, are damned,
if these be Catholikse? which holding it as an article of their faith, that all children dying without Baptism, Are damned,
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yet wittingly did put this innocent child to death before he was baptized.
yet wittingly did put this innocent child to death before he was baptised.
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And therefore as they made the mother suffer the most vntollerable paines of childbirth and martyrdome both together's so, they verily thought and beleeued, they flung the infant also body and soule into an earthly fire,
And Therefore as they made the mother suffer the most untolerable pains of childbirth and martyrdom both together's so, they verily Thought and believed, they flung the infant also body and soul into an earthly fire,
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and into hell fire all at once. This is the crueltie of man.
and into hell fire all At once. This is the cruelty of man.
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He would, if he could, pull some out of heauen after they are buried, and thrust some into hel before they are borne.
He would, if he could, pull Some out of heaven After they Are buried, and thrust Some into hell before they Are born.
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But God hath predestinated vs. And not only before we were borne, but also before the world was created, hath chosen vs in Christ.
But God hath predestinated us And not only before we were born, but also before the world was created, hath chosen us in christ.
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Euen as Christ shall say at the last day, Come ye blessed of my Father, inherit the kingdome of heauen prepared for you before the foundations of the world.
Eve as christ shall say At the last day, Come you blessed of my Father, inherit the Kingdom of heaven prepared for you before the foundations of the world.
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For looke how carefully parents prouide for their children, and put them in their will before they are borne:
For look how carefully Parents provide for their children, and put them in their will before they Are born:
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so God giues vs the grace to liue with him, before he giue vs time to liue here.
so God gives us the grace to live with him, before he give us time to live Here.
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Euen as the Sonne saith, Feare not little ••ock: for it is your Fathers will to giue you a kingdome.
Eve as the Son Says, fear not little ••ock: for it is your Father's will to give you a Kingdom.
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And the father himselfe, I euen I am he that comfort you:
And the father himself, I even I am he that Comfort you:
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who 〈 ◊ 〉 thou then that fearest a mortall ma•, who fadeth away as grasse? Therefore euery couragious Christian may comfort his heart in God,
who 〈 ◊ 〉 thou then that Fearest a Mortal ma•, who fades away as grass? Therefore every courageous Christian may Comfort his heart in God,
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and say with the Pr••••y Prophet, The Lord is my light and my saluation, whome then shall I feare? the Lord is the strength of my life, of whō then shall I be afraid? when the wicked euen mine enemies and my foes, come vpon me to eat vp my flesh, they stumbled and fell.
and say with the Pr••••y Prophet, The Lord is my Light and my salvation, whom then shall I Fear? the Lord is the strength of my life, of whom then shall I be afraid? when the wicked even mine enemies and my foes, come upon me to eat up my Flesh, they stumbled and fell.
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Though an hoast of men were laid against me, yet shall not my heart be afraid,
Though an host of men were laid against me, yet shall not my heart be afraid,
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& though there rose vp warre against me, yet wil I put my 〈 ◊ 〉 in him.
& though there rose up war against me, yet will I put my 〈 ◊ 〉 in him.
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I will not be afraid of ten thousand of the people, that haue set themselues against me round about.
I will not be afraid of ten thousand of the people, that have Set themselves against me round about.
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Yea, though I walke thorough the valley of the shadow of death, yet will I feare no euill:
Yea, though I walk through the valley of the shadow of death, yet will I Fear no evil:
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•or thou, O Lord, art with me, thy rod and thy staffe they comfort me. So that I may boldly say, The Lord is my helper;
•or thou, Oh Lord, art with me, thy rod and thy staff they Comfort me. So that I may boldly say, The Lord is my helper;
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neither will I feare what 〈 ◊ 〉 can doe vnto me. The Lord of hoaste with vs, the God of Iacob is our refuge.
neither will I Fear what 〈 ◊ 〉 can do unto me. The Lord of host with us, the God of Iacob is our refuge.
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And if the Lord of hosts haue predestinated vs vnto life, what can man doe against vs? what before we liue? what while we liue? what after we liue? If God be with vs, who can be against vs?
And if the Lord of hosts have predestinated us unto life, what can man do against us? what before we live? what while we live? what After we live? If God be with us, who can be against us?
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The second enemie against vs is the world. Which assaileth vs as well by aduersitie, as by prosperitie.
The second enemy against us is the world. Which assails us as well by adversity, as by Prosperity.
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What is the world, saith S. Ambrose, but a race or a course full of trials & troubles? It is a field, wherein is little corne, but much cockle.
What is the world, Says S. Ambrose, but a raze or a course full of trials & Troubles? It is a field, wherein is little corn, but much cockle.
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It is a garden, wherein are few roses, but many thornes.
It is a garden, wherein Are few roses, but many thorns.
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Yet these thornes of aduersitie doe not so much oftentimes endanger vs, as the baites of prosperitie.
Yet these thorns of adversity do not so much oftentimes endanger us, as the baits of Prosperity.
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The world is more dangerous, saith S. Austin, when it flattereth, then when it threateneth: The world is more dangerous, Says S. Austin, when it Flattereth, then when it threateneth:
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and is more to be feared, when it allureth vs to loue it, then when it enforceth vs to contemn it.
and is more to be feared, when it Allureth us to love it, then when it enforceth us to contemn it.
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For euen as Iudas by a kisse betrayed his master: so the world is a very Iudas.
For even as Iudas by a kiss betrayed his master: so the world is a very Iudas.
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It meaneth most falsly, when it embraceth most friendly. Wherefore the Apostle saith thus of Demas;
It means most falsely, when it Embraceth most friendly. Wherefore the Apostle Says thus of Demas;
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Demas hath forsaken vs, and imbraced this present world.
Demas hath forsaken us, and embraced this present world.
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So that the immoderate embracing of this world, is a flat forsaking of Christ and his Gospel.
So that the immoderate embracing of this world, is a flat forsaking of christ and his Gospel.
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Vnskilful swimmers, when they begin to sinke, if they catch hold of weeds in the bottom.
Unskilful swimmers, when they begin to sink, if they catch hold of weeds in the bottom.
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the faster they hold, the surer they are drowned: the faster they hold, the Surer they Are drowned:
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& in like sort they that shake hands with the world, and embrace the pleasures and prosperitie thereof most greedily, plunge themselues most deeply into destruction.
& in like sort they that shake hands with the world, and embrace the pleasures and Prosperity thereof most greedily, plunge themselves most deeply into destruction.
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But God hath called vs. And therefore neither aduersitie nor prosperitie can hurt vs. Maruell not, saith our Sa•iour, though the world hate you.
But God hath called us And Therefore neither adversity nor Prosperity can hurt us Marvel not, Says our Sa•iour, though the world hate you.
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It hated me before it hated you.
It hated me before it hated you.
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If you were of the world, the world would loue you, but because you are not of the world,
If you were of the world, the world would love you, but Because you Are not of the world,
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but I haue chosen you out of the world, therefore doth the world hate you. Well, as the world hateth vs ▪ so we• must hate it againe.
but I have chosen you out of the world, Therefore does the world hate you. Well, as the world hates us ▪ so we• must hate it again.
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As it contemneth vs, so we must contemne it againe.
As it contemneth us, so we must contemn it again.
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According to that of S. Paul, The world is crucified to me, and I vnto the world.
According to that of S. Paul, The world is Crucified to me, and I unto the world.
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I am crucified to the world, that is, The world contemnes me: the world is crucified to mee, that is, I contemne the world.
I am Crucified to the world, that is, The world contemnes me: the world is Crucified to me, that is, I contemn the world.
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The world contemnes me, 〈 ◊ 〉 I contemne it.
The world contemnes me, 〈 ◊ 〉 I contemn it.
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For as Gregory sayes, He that hath nothing that he loues in the world, hath nothing to feare of the world. For as Gregory Says, He that hath nothing that he loves in the world, hath nothing to Fear of the world.
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And Cyprian, What neede he to feare the world, who hath God his protector, his tutor, his defendour in the world? He that is of God ouercommeth the world.
And Cyprian, What need he to Fear the world, who hath God his protector, his tutor, his defendor in the world? He that is of God Overcometh the world.
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And this is our victorie whereby we ouercome the world, euen our faith. Whereupon our Sauiour saies, Be of good comfort, I haue ouercome the world:
And this is our victory whereby we overcome the world, even our faith. Whereupon our Saviour Says, Be of good Comfort, I have overcome the world:
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and behold I am with you euen vnto the ende of the world.
and behold I am with you even unto the end of the world.
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So that the world, and the trouble we shall haue in the world, shall haue an ende:
So that the world, and the trouble we shall have in the world, shall have an end:
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but the comfort we haue in God, shall haue no end: Behold, I am with you, saith he.
but the Comfort we have in God, shall have no end: Behold, I am with you, Says he.
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And if God be with vs, and haue called vs out of the world, what can the world doe against vs? If God be with vs, who can be against vs?
And if God be with us, and have called us out of the world, what can the world do against us? If God be with us, who can be against us?
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The third enemie against vs, is the flesh.
The third enemy against us, is the Flesh.
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Salomon saith, this is one thing which maketh the earth euen tremble, when a seruant beginneth to beare rule. Solomon Says, this is one thing which makes the earth even tremble, when a servant begins to bear Rule.
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The flesh is, and ought to be a seruant. Yet it beareth rule in the vnregenerate.
The Flesh is, and ought to be a servant. Yet it bears Rule in the unregenerate.
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Yea it striueth to beare rule, and beginneth to beare rule, euen in the godly. A mans enemies are they of his owne house.
Yea it strives to bear Rule, and begins to bear Rule, even in the godly. A men enemies Are they of his own house.
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It is mine owne familiar, friend, that lifteth vp his heele against me. This familiar friend was Paul much troubled withal, when be said;
It is mine own familiar, friend, that lifts up his heel against me. This familiar friend was Paul much troubled withal, when be said;
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I see an other law in my members, rebelling against my minde, and leading mee captiue vnto death.
I see an other law in my members, rebelling against my mind, and leading me captive unto death.
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And Lot, who beeing a iust man, that could not be ouercome with all the sinnes of Sodom, by immoderate drinking of wine fell to follie.
And Lot, who being a just man, that could not be overcome with all the Sins of Sodom, by immoderate drinking of wine fell to folly.
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And Samson, who otherwise impregnable, yet yeelded to Dalila.
And samson, who otherwise impregnable, yet yielded to Delilah.
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Therefore in the 〈 ◊ 〉 it lieth, which striueth to lay our honour in the dust.
Therefore in the 〈 ◊ 〉 it lies, which strives to lay our honour in the dust.
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But God hath iustified vs. And hauing iustified vs, in some measure also hath begunne to sanctifie vs. So that the flesh lusteth against the spirit,
But God hath justified us And having justified us, in Some measure also hath begun to sanctify us So that the Flesh Lusteth against the Spirit,
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and the spirit against the flesh, in so much as we cannot doe as we would.
and the Spirit against the Flesh, in so much as we cannot do as we would.
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Not onely the flesh against the spirit: but also the spirit against the flesh. So that we cannot doe as wee would.
Not only the Flesh against the Spirit: but also the Spirit against the Flesh. So that we cannot do as we would.
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For if wee would serue god so holily as the angels, we can not, because the flesh insteth against the spirit:
For if we would serve god so holily as the Angels, we can not, Because the Flesh insteth against the Spirit:
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againe, if we would sinne with full consent of will so brutishly as the wicked doe, we cannot,
again, if we would sin with full consent of will so brutishly as the wicked doe, we cannot,
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because the spirit lusteth against the flesh.
Because the Spirit Lusteth against the Flesh.
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But euen as Cast•r and Pollux liue by turnes, one one day, an other an other,
But even as Cast•r and Pollux live by turns, one one day, an other an other,
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so the flesh and the spirit preuailing. sometimes one, sometimes an other, make mixt actions.
so the Flesh and the Spirit prevailing. sometime one, sometime an other, make mixed actions.
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So that neither can our good actions iustifie vs, because in them the flesh lusteth against the spirit:
So that neither can our good actions justify us, Because in them the Flesh Lusteth against the Spirit:
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nor yet can our ill actions condemn vs, because in thē the spirit lusteth against the flesh.
nor yet can our ill actions condemn us, Because in them the Spirit Lusteth against the Flesh.
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For now that Sara is mortified, her wombe is dead, and it ceaseth to be with her after the manner of women.
For now that Sarah is mortified, her womb is dead, and it ceases to be with her After the manner of women.
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Now that Iacob hath wrestled with God, his thigh is shrunk vp. Now that Paul is conuerted, he chastiseth his bodie, and bringeth it into subiection.
Now that Iacob hath wrestled with God, his thigh is shrunk up. Now that Paul is converted, he Chastiseth his body, and brings it into subjection.
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Now that the blessed virgin is freely beloued, she keepeth her selfe within, and knoweth no man.
Now that the blessed Virgae is freely Beloved, she Keepeth her self within, and Knoweth no man.
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And therefore sai'• the Angel, Haile Mary, freely beloued, the Lord is with thee. But the blessed Virgin fearing, the Angel added;
And Therefore sai'• the Angel, Haile Marry, freely Beloved, the Lord is with thee. But the blessed Virgae fearing, the Angel added;
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Feare not Mary, for thou hast found •••our with God.
fear not Marry, for thou hast found •••our with God.
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As if he should haue said, Feare not the Angel of the Lord, seeing the Lord of the Angell is with thee.
As if he should have said, fear not the Angel of the Lord, seeing the Lord of the Angel is with thee.
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Thou hast found fauour with God, to haue the fruit of thy flesh, the Sauiour of thy soule.
Thou hast found favour with God, to have the fruit of thy Flesh, the Saviour of thy soul.
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So that if God haue a fauour vnto vs, and haue iustified vs in Christ, what can the flesh doe against vs? The spirit will not let it doe as it would.
So that if God have a favour unto us, and have justified us in christ, what can the Flesh do against us? The Spirit will not let it doe as it would.
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For if God be with vs, who can be against vs? The fourth enemy against vs is the deuill.
For if God be with us, who can be against us? The fourth enemy against us is the Devil.
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And he is the worst enemy of all.
And he is the worst enemy of all.
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Therefore sai's the Apostle, we haue not to fight with flesh and blood, but with principalities and powers,
Therefore sai's the Apostle, we have not to fight with Flesh and blood, but with principalities and Powers,
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and with the Prince of darknes that rule•• in the ayre. This Prince warreth against vs two waies. By persecutions, and perswasions.
and with the Prince of darkness that rule•• in the air. This Prince Warreth against us two ways. By persecutions, and persuasions.
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For the first, he is described in the Reuelation to ride vpon a blacke and a redde horse.
For the First, he is described in the Revelation to ride upon a black and a red horse.
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The blacknes of the horse sheweth how terrible the Deuill is, the reddenesse, how bloodie. Neither doth he come single, but seauen of them at once possesse Mary Magdalen.
The blackness of the horse shows how terrible the devil is, the reddenesse, how bloody. Neither does he come single, but seauen of them At once possess Marry Magdalen.
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Neither doe they onely fight against vs beeing aliue, but the Deuill fought with Michel the Arkeangel for the ••cie of Moses when he was dead. Neither do they only fight against us being alive, but the devil fought with Michael the Arkeangel for the ••cie of Moses when he was dead.
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Neither doe they terribly set vpon vs to get our bodies onely, but our soules also. Neither do they terribly Set upon us to get our bodies only, but our Souls also.
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Especially, they doe this at the day of death, and will doe more dilligently at the day of iudgement.
Especially, they do this At the day of death, and will do more diligently At the day of judgement.
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Now their perswasions are yet more dangerous then their threatnings.
Now their persuasions Are yet more dangerous then their threatenings.
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When they come to vs in the shape not of an vnclean spirit, but of an angel of light.
When they come to us in the shape not of an unclean Spirit, but of an angel of Light.
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Thus Satan did set vpon the first Adam, Hath God indeed commanded you not to eate of the tree? He makes a question of it.
Thus Satan did Set upon the First Adam, Hath God indeed commanded you not to eat of the tree? He makes a question of it.
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And, if ye eate, you shall be as Gods knowing good and euill. A faire promise, but a contrarie performance.
And, if you eat, you shall be as God's knowing good and evil. A fair promise, but a contrary performance.
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So he did set vpon the second Adam; All these things will I giue thee, if thou wilt fall down and worship me.
So he did Set upon the second Adam; All these things will I give thee, if thou wilt fallen down and worship me.
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He would hire Christ, and giue him good wages to serue him: which would haue depriued our Sauiour of his eternall glory.
He would hire christ, and give him good wages to serve him: which would have deprived our Saviour of his Eternal glory.
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But God hath glorified vs. It is not now to be doubted whether Satan shal preuaile against vs or not,
But God hath glorified us It is not now to be doubted whither Satan shall prevail against us or not,
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but it is most sure he shall not. He hath glorified vs, saith S. Paul. Though the possession of it be to come, yet the assurance of it is past.
but it is most sure he shall not. He hath glorified us, Says S. Paul. Though the possession of it be to come, yet the assurance of it is past.
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Euen as our Lord auoucheth in an other place, Hee that beleeueth in me, hath passed from death to life.
Eve as our Lord avoucheth in an other place, He that Believeth in me, hath passed from death to life.
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Not shall passe, but hath passed. So S. Paul, He hath made vs sit with himselfe in heauenly places aboue.
Not shall pass, but hath passed. So S. Paul, He hath made us fit with himself in heavenly places above.
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Not hee will make, but he hath. Therefore Chrysostome writeth very resolutely, Onely in one point I am proud, and very proud,
Not he will make, but he hath. Therefore Chrysostom Writeth very resolutely, Only in one point I am proud, and very proud,
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namely in renouncing, and denying the deuill. Hee is indeede a strong man.
namely in renouncing, and denying the Devil. He is indeed a strong man.
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But yet a stronger then he hath thrust him out, & spoiled him of all his goods. He is a roaring lyon.
But yet a Stronger then he hath thrust him out, & spoiled him of all his goods. He is a roaring Lion.
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But the lyon of the tribe of Iuda, hath ouercome him. Hee is an olde serpent, almost of sixe thousand yeares standing and experience.
But the Lion of the tribe of Iuda, hath overcome him. He is an old serpent, almost of sixe thousand Years standing and experience.
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But Christ the new serpent, prefigured in the brasen serpent, hath been too cunning for him.
But christ the new serpent, prefigured in the brazen serpent, hath been too cunning for him.
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Therefore though he seeke to winnow Peter as come i• sifted, yet no danger; Christ hath prayed for Peter, that his faith should not faile.
Therefore though he seek to winnow Peter as come i• sifted, yet no danger; christ hath prayed for Peter, that his faith should not fail.
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Where by the way, we may marke the difference betweene Christ and the tempter. Christ hath his fanne in his hand and fanneth vs;
Where by the Way, we may mark the difference between christ and the tempter. christ hath his fan in his hand and fanneth us;
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the tempter hath his siue in his hand, and sifteth vs. Now a fanne casteth out the worst, and keepeth in the best:
the tempter hath his siue in his hand, and sifteth us Now a fan Cast out the worst, and Keepeth in the best:
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a fine keepeth in the worst, and casteth out the best.
a fine Keepeth in the worst, and Cast out the best.
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Right so Christ in his trialls purgeth chaffe and corruption out of vs, nourisheth and increaseth his graces in vs. Contrariwise the deuill,
Right so christ in his trials Purgeth chaff and corruption out of us, Nourishes and increases his graces in us Contrariwise the Devil,
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if there be any il thing in vs, that he confirmeth, if faith or any good thing else, that he weakeneth.
if there be any ill thing in us, that he confirmeth, if faith or any good thing Else, that he weakeneth.
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But Christ hath prayed for vs, yea doth still at the right hand of the father make intercession and request for vs, that our faith should not faile.
But christ hath prayed for us, yea does still At the right hand of the father make Intercession and request for us, that our faith should not fail.
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So that all Sathans power, yea the gates of hell shall neuer preuaile against vs. In like manner, S. Paul beeing buffered by the angel of Satan, prayed that he might bee deliuered.
So that all Satan's power, yea the gates of hell shall never prevail against us In like manner, S. Paul being buffered by the angel of Satan, prayed that he might be Delivered.
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The answer of God was, My grace is sufficient for thee.
The answer of God was, My grace is sufficient for thee.
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Whether Satan buffet vs, or not buffet vs, still the grace of God shal suffice vs, Much more his glory who hath glorified vs. For God doth giue both grace and glory,
Whither Satan buffet us, or not buffet us, still the grace of God shall suffice us, Much more his glory who hath glorified us For God does give both grace and glory,
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and no good thing wil he withold from them that liue a godly life.
and no good thing will he withhold from them that live a godly life.
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Therefore euery child of God may triumph with Iob, saying Stand thou beside me, and let any mans hand fight against me. Therefore every child of God may triumph with Job, saying Stand thou beside me, and let any men hand fight against me.
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For if God be on our side, what can the Deuill doe against vs? If God be with vs, who can be against vs?
For if God be on our side, what can the devil do against us? If God be with us, who can be against us?
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Nazianzen makes a good conclusion, This only is a fearefull thing to feare any thing more then God, Feare God, and feare nothing else:Nazianzen makes a good conclusion, This only is a fearful thing to Fear any thing more then God, fear God, and Fear nothing Else:
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feare not God, and feare euery thing. For in the feare of the Lord is the confidence of courage. Fear not God, and Fear every thing. For in the Fear of the Lord is the confidence of courage.
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Because sai's Gregoria, be that in a chast and filiall feare, is subiected to God, by a hopefull kind of boldnesse is aboue all saue God.
Because sai's Gregoria, be that in a chaste and filial Fear, is subjected to God, by a hopeful kind of boldness is above all save God.
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But he that feareth not the Lord may be annoyed by any thing. Mice were too strong for the Philistims, and lice for the Egyptians.
But he that fears not the Lord may be annoyed by any thing. Mice were too strong for the philistines, and lice for the egyptians.
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So that if God be against vs, who can be with vs? But if God be with vs, who can be against vs? Now certainly God is with vs. Doe you doubt of this? Then consider how that all great pot••rates of the world, who of late were some of them scarse our good freinds, doe now earnestly desire to bee made partakers of our peace.
So that if God be against us, who can be with us? But if God be with us, who can be against us? Now Certainly God is with us Do you doubt of this? Then Consider how that all great pot••rates of the world, who of late were Some of them scarce our good Friends, do now earnestly desire to be made partakers of our peace.
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What doe I speake of men? The very heauen, & the elements, and this so seasonable haruest, such as hath not been knowne,
What do I speak of men? The very heaven, & the elements, and this so seasonable harvest, such as hath not been known,
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if one may take any gesse by these outward things, doe plainely declare that God is now with vs,
if one may take any guess by these outward things, do plainly declare that God is now with us,
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& purposeth to power out his blessings and benefits most abundantly vpon vs. Nothing then remaineth,
& Purposes to power out his blessings and benefits most abundantly upon us Nothing then remains,
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but that as God is with vs, so we labour to be with God.
but that as God is with us, so we labour to be with God.
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And as S. Peter admonisheth vs, make our election sure by faith and good workes, liuing soberly, vprightly,
And as S. Peter Admonisheth us, make our election sure by faith and good works, living soberly, uprightly,
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and godly in this present world.
and godly in this present world.
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That so we may feare no cruelty of man, no misery of the world, no entisements, of the flesh, no terrors of the deuill,
That so we may Fear no cruelty of man, no misery of the world, no enticements, of the Flesh, no terrors of the Devil,
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but in all these things may bee more then conquerours, assuring our selues, that if God be with vs, nothing can be against vs. Which that it may be so, God graunt for Iesus Christs sake, to whome with the Father,
but in all these things may be more then conquerors, assuring our selves, that if God be with us, nothing can be against us Which that it may be so, God grant for Iesus Christ sake, to whom with the Father,
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and the holy Ghost, be all honour and glory, now and euermore, Amen. Blessed are they that heare the word of God, and keepe it.
and the holy Ghost, be all honour and glory, now and evermore, Amen. Blessed Are they that hear the word of God, and keep it.
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The grace of our Lord Iesus Christ, and the Ioue of God, and the fellowship of the holy Ghost, be with vs, that nothing may be against vs, this day and euermore, Amen. FINIS.
The grace of our Lord Iesus christ, and the Ioue of God, and the fellowship of the holy Ghost, be with us, that nothing may be against us, this day and evermore, Amen. FINIS.
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A SERMON PREACHED at the Court at Whitehall. March 10. 1598. IOHN 20.27.
A SERMON PREACHED At the Court At Whitehall. March 10. 1598. JOHN 20.27.
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After said he to Thomas, Put thy finger here, and see my hands, and put forth thy hand,
After said he to Thomas, Put thy finger Here, and see my hands, and put forth thy hand,
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and put it into my side, and bee not faithlesse, but faithfull.
and put it into my side, and be not faithless, but faithful.
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OVr blessed Sauiour Iesus Christ hath his wounds yet to be seene in his body for foure causes. First, to approoue his resurrection: secondly, to appease his Father: thirdly, to confound his enemies: fourthly, to comfort his friends.
Our blessed Saviour Iesus christ hath his wounds yet to be seen in his body for foure Causes. First, to approve his resurrection: secondly, to appease his Father: Thirdly, to confound his enemies: fourthly, to Comfort his Friends.
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After said he to Thomas, Put thy finger here, and see my hands, and put forth thy hand,
After said he to Thomas, Put thy finger Here, and see my hands, and put forth thy hand,
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and put it into my side, and be not faithles, but faithfull.
and put it into my side, and be not faithless, but faithful.
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The first cause why Christ hath his wounds yet to be seene in his body, is to approoue his resurrection.
The First cause why christ hath his wounds yet to be seen in his body, is to approve his resurrection.
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When Iacobs children told him, saying, Ioseph is yet aliue, his heart failed, and he beleeued them not,
When Iacobs children told him, saying, Ioseph is yet alive, his heart failed, and he believed them not,
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but as soone as he saw the chariots, which were sent for him, by and by his spirit reuiued,
but as soon as he saw the chariots, which were sent for him, by and by his Spirit revived,
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and he said, I haue enough, Ioseph my sonne is yet aliue.
and he said, I have enough, Ioseph my son is yet alive.
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In like manner, when the Disciples said to Thomas, we haue seene the Lord, he beleeued them not;
In like manner, when the Disciples said to Thomas, we have seen the Lord, he believed them not;
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but nowe that hee beholdeth Christs glorious wounds, the triumphant tokens of his victorie, and the chariots,
but now that he beholdeth Christ glorious wounds, the triumphant tokens of his victory, and the chariots,
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as I may say, whereby we are with Elias carried vp into heauen, he confesseth indeede that Christ is risen againe;
as I may say, whereby we Are with Elias carried up into heaven, he Confesses indeed that christ is risen again;
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and that the true Ioseph is yet aliue.
and that the true Ioseph is yet alive.
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Euen as Anna seeing that spaniell cōming homeward, which went forth with her sonne at the first, knew certainely that her sonne Tobias himselfe was not farre off, but followed immediately after: Even as Anna seeing that spaniel coming homeward, which went forth with her son At the First, knew Certainly that her son Tobias himself was not Far off, but followed immediately After:
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so Thomas, seeing those wounds in Christ which accompanied him to his graue, knew assuredly, that no other body was risen againe, but onely the very selfe same body of Christ, which was buried.
so Thomas, seeing those wounds in christ which accompanied him to his graven, knew assuredly, that no other body was risen again, but only the very self same body of christ, which was buried.
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S. Peter, beeing brought out of prison by an Angel, went forth with to the house of Marie, where knocking and calling to get in, a maiden named Rhode,
S. Peter, being brought out of prison by an Angel, went forth with to the house of Marie, where knocking and calling to get in, a maiden nam Rhode,
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before euer she sawe him ▪ knewe him by his voice.
before ever she saw him ▪ knew him by his voice.
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And although they that were within tolde her she wist not what she said, yet shee still constantly affirmed it was none other but he.
And although they that were within told her she wist not what she said, yet she still constantly affirmed it was none other but he.
cc cs pns32 cst vbdr a-acp vvn pno31 pns31 vvd xx r-crq pns31 vvd, av pns31 av av-j vvd pn31 vbds pix j-jn p-acp pns31.
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Christs rising out of the graue was as strange, as Peters deliuerance out of prison: the rowling away of the stone as strange, as the opening of the yron gate.
Christ rising out of the graven was as strange, as Peter's deliverance out of prison: the rolling away of the stone as strange, as the opening of the iron gate.
npg1 n-vvg av pp-f dt j vbds p-acp j, c-acp npg1 n1 av pp-f n1: dt j-vvg av pp-f dt n1 c-acp j, c-acp dt n-vvg pp-f dt n1 n1.
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And •lbeit Thomas was not so forward as Rhode to know Christ by his voice,
And •lbeit Thomas was not so forward as Rhode to know christ by his voice,
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when he said, Peace bee vnto you, yet as soone as Christ tooke him by the hand,
when he said, Peace be unto you, yet as soon as christ took him by the hand,
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and shew'd hi•• his side, he made no more doubts, but presently beleeued.
and showed hi•• his side, he made no more doubts, but presently believed.
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For if Pr•tog•••s seeing but a little line drawne in • table, k•ewe straightwaies it was Ap•lles doing whome he had neuer seene:
For if Pr•tog•••s seeing but a little line drawn in • table, k•ewe straightways it was Ap•lles doing whom he had never seen:
p-acp cs vvz vvg p-acp dt j n1 vvn p-acp • n1, vvd av pn31 vbds np1 vdg r-crq pns31 vhd av-x vvn:
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how much more easily then might Thomas know Christ, seeing not onely one line, but very many lines, how much more Easily then might Thomas know christ, seeing not only one line, but very many lines,
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yea whole pictures of his passion, and of his r•surrection, in his head, in his hands, in his side, in his feete? When King Arthurs bodie was taken vp somewhat more then sixe hundred yeares after his death, it was knowne to be his by nothing so much,
yea Whole pictures of his passion, and of his r•surrection, in his head, in his hands, in his side, in his feet? When King Arthurs body was taken up somewhat more then sixe hundred Years After his death, it was known to be his by nothing so much,
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as by the prints of •enne seuerall wounds which appeared in his sk•ll.
as by the prints of •enne several wounds which appeared in his sk•ll.
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Christ our King, who did ouercome death, could likewise, if it had pleased him, haue quite and cleane defaced and abolished all the markes of death.
christ our King, who did overcome death, could likewise, if it had pleased him, have quite and clean defaced and abolished all the marks of death.
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Neuerthelesse as at his transfiguration he shewed Peter, Iames, and Iohn, the signes of immortalitie in his bodie, which was then mortall;
Nevertheless as At his transfiguration he showed Peter, James, and John, the Signs of immortality in his body, which was then Mortal;
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so here contrariwise at his resurrection; he sheweth Thomas the signes of mortalitie in his bodie, which is now immortall.
so Here contrariwise At his resurrection; he shows Thomas the Signs of mortality in his body, which is now immortal.
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That he and all we might vndoubtedly confesse, that though they perhaps might bee deceiued in King Arthurs bodie,
That he and all we might undoubtedly confess, that though they perhaps might be deceived in King Arthurs body,
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yet we can neuer be deceiued, so long as we beleeue, that the very same body of Christ, which in Golgotha the place of dead mens skuls was wounded from top to toe,
yet we can never be deceived, so long as we believe, that the very same body of christ, which in Golgotha the place of dead men's skulls was wounded from top to toe,
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and put to death for vs, is now risen again from death to life.
and put to death for us, is now risen again from death to life.
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Euen as King Alexanders stagges were knowne a hundred yeares together, by those golden collars which by the kings commandement were put about their necks;
Eve as King Alexanders stags were known a hundred Years together, by those golden collars which by the Kings Commandment were put about their necks;
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so much more might Thomas know Christ by his wounds, which were as a comly ornament to his head,
so much more might Thomas know christ by his wounds, which were as a comely ornament to his head,
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and as chaines vnto his necke, we also when we preach the resurrection of Christ, preach no other thing,
and as chains unto his neck, we also when we preach the resurrection of christ, preach no other thing,
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but that which we haue heard, which we haue seen with our eies, which we haue looked vpon,
but that which we have herd, which we have seen with our eyes, which we have looked upon,
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and our hands haue handled of the word of life.
and our hands have handled of the word of life.
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Socrates in his Ecclesiasticall historie writeth, that Athanasius beeing accused by one Ian••• to haue killed Arsenius,
Socrates in his Ecclesiastical history Writeth, that Athanasius being accused by one Ian••• to have killed Arsenius,
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and after to haue cut off his hand, that he might vse it to magick and sorcerie, cleared himselfe notably of this slander.
and After to have Cut off his hand, that he might use it to magic and sorcery, cleared himself notably of this slander.
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Hauing by good happe found out Arsenius, who lay hid for the nonce, hee brought him before the Co•ncel of Tyrus,
Having by good happen found out Arsenius, who lay hid for the nonce, he brought him before the Co•ncel of Tyre,
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and there asked his accuser, whether hee euer knew Arsenius or no? He answered, yes.
and there asked his accuser, whither he ever knew Arsenius or no? He answered, yes.
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Then Athanasius called him forth, with his hands couered vnder his cloake, and turning vp the one side of his cloak• ▪ shewed them one of his hands.
Then Athanasius called him forth, with his hands covered under his cloak, and turning up the one side of his cloak• ▪ showed them one of his hands.
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And when most men surmised, that th' other hand at least wise was cut off, Athanasius without any more ado casteth vp the other side of his cloake,
And when most men surmised, that the other hand At least wise was Cut off, Athanasius without any more ado Cast up the other side of his cloak,
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and sheweth the second hand, saying, You see Arsenius hath two hands, now let mine accuser shewe you the place where the third hand was cut-off.
and shows the second hand, saying, You see Arsenius hath two hands, now let mine accuser show you the place where the third hand was cutoff.
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Christs case was euen almost the same. Hee was thought by some to be quite dead and gone.
Christ case was even almost the same. He was Thought by Some to be quite dead and gone.
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But Thomas seeing those very hands of his which were nailed to the crosse, acknowledgeth, that this our brother was dead,
But Thomas seeing those very hands of his which were nailed to the cross, acknowledgeth, that this our brother was dead,
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and is aliue againe, was lost, and is found.
and is alive again, was lost, and is found.
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For if the spies that were sent to view Iericho, knewe Rahabs house from all the rest, by a red thread, which hung out of the windowe: For if the spies that were sent to view Jericho, knew Rahabs house from all the rest, by a read thread, which hung out of the window:
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how much more easily then might Thomas knowe Christ, especially seeing Rahabs house was a figure of Christs bodie;
how much more Easily then might Thomas know christ, especially seeing Rahabs house was a figure of Christ body;
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the windowe a signe of the wound in his side;
the window a Signen of the wound in his side;
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the red thread a figure of the streame of blood issuing out of that wound? When Vlysses had beene long from home, no man almost at his returne knewe him,
the read thread a figure of the stream of blood issuing out of that wound? When Ulysses had been long from home, no man almost At his return knew him,
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yet Euriclea his nurse espying by chance the marke of a wound in his foote, which he got by hunting the wild boare, by and by made him known to his friends.
yet Euriclea his nurse espying by chance the mark of a wound in his foot, which he god by hunting the wild boar, by and by made him known to his Friends.
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In like manner Thomas, beholding the wounds not of Christs feete onely, but also of his whole body, beleeueth verily,
In like manner Thomas, beholding the wounds not of Christ feet only, but also of his Whole body, Believeth verily,
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though the wilde boare out of the wood stroke fore at him that he might fall,
though the wild boar out of the wood stroke before At him that he might fallen,
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yet that he hath nowe recouered himselfe, and is risen and returned home againe.
yet that he hath now recovered himself, and is risen and returned home again.
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Euen as the wisemen knewe Christ was borne, by the starre which appeared in the East, and knewe also where he lay when he was borne, by the standing of that star directly ouer against him:
Eve as the Wise men knew christ was born, by the star which appeared in the East, and knew also where he lay when he was born, by the standing of that star directly over against him:
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so Thomas, not by one starre, but by many starres, which notwithstanding are more beautifull and bright then all the starres of heauen, knoweth and confesseth that the true sunne of righteousnesse is now risen,
so Thomas, not by one star, but by many Stars, which notwithstanding Are more beautiful and bright then all the Stars of heaven, Knoweth and Confesses that the true sun of righteousness is now risen,
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and shineth ouer all the earth. Thus these blessed wounds witnesse and approoue the resurrection of Christ.
and shines over all the earth. Thus these blessed wounds witness and approve the resurrection of christ.
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For now Iacob knowes Ioseph by his chariots: Anna knows Tobias by his spaniel: Rhode knowes Peter by his voice:
For now Iacob knows Ioseph by his chariots: Anna knows Tobias by his spaniel: Rhode knows Peter by his voice:
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Protogenes knowes Apelles by his line 〈 ◊ 〉 Arthurs body is knowne by his 〈 ◊ 〉 King Alexanders stagges are known by their collars:Protogenes knows Apelles by his line 〈 ◊ 〉 Arthurs body is known by his 〈 ◊ 〉 King Alexanders stags Are known by their collars:
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Iannes knowes Arsenius by his hands: the spies knowes Rahabs house by the red thred: Euryclea knows Vlysses by the mark in his foote:
Jannes knows Arsenius by his hands: the spies knows Rahabs house by the read thread: Euryclea knows Ulysses by the mark in his foot:
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the wisemen know Christ is borne by the starre that stands ouer him: Thomas knowes Christ is risen againe by the starres that appeare in him.
the Wise men know christ is born by the star that Stands over him: Thomas knows christ is risen again by the Stars that appear in him.
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As if our Sauiour should haue said thus to his Disciple;
As if our Saviour should have said thus to his Disciple;
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Thomas, I wo• well what thou saidst, Except I see in his hands the print of the nayles,
Thomas, I wo• well what thou Said, Except I see in his hands the print of the nails,
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and put my finger into the print of the nayles, and put my hand into his side ▪ I will not beleeue.
and put my finger into the print of the nails, and put my hand into his side ▪ I will not believe.
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Well, if this be all, thou shalt haue thy desire.
Well, if this be all, thou shalt have thy desire.
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I that suffred the Iewes to peirce my hands and my side, will not denie thee to see and touch them.
I that suffered the Iewes to pierce my hands and my side, will not deny thee to see and touch them.
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Come therfore, I giue thee good leaue.
Come Therefore, I give thee good leave.
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Doe as thou saidst, Put thy finger here, and see my hands, and put forth thy hand,
Do as thou Said, Put thy finger Here, and see my hands, and put forth thy hand,
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and put it into my side, and bee not faithlesse, but faithfull. So much for the first cause, which is to approoue his resurrection.
and put it into my side, and be not faithless, but faithful. So much for the First cause, which is to approve his resurrection.
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The second cause why Christ hath his wounds yet to be seene in his body, is to appease his Father.
The second cause why christ hath his wounds yet to be seen in his body, is to appease his Father.
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Almighty God was once ready to haue destroyed the Israelites, had not Moses his chosen stood before him in the g•ppe.
Almighty God was once ready to have destroyed the Israelites, had not Moses his chosen stood before him in the g•ppe.
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Moses as he was a mediator betweene God and the people, was a singular type of the Messias to come.
Moses as he was a Mediator between God and the people, was a singular type of the Messias to come.
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And standing 〈 ◊ 〉 gap, he did as it were point to Christ.
And standing 〈 ◊ 〉 gap, he did as it were point to christ.
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For when our Sauiours side was wounded, then indeed there was a great gap, and a great breach made, by which all wee that beleeue in him may escape.
For when our Saviour's side was wounded, then indeed there was a great gap, and a great breach made, by which all we that believe in him may escape.
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Therefore Moses his standing before the Lord in the gap, did signifie as S. Bernard noteth, that Christ making intercession before his Father for vs, should alwaies stand in the gap,
Therefore Moses his standing before the Lord in the gap, did signify as S. Bernard notes, that christ making Intercession before his Father for us, should always stand in the gap,
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& shew how he himselfe was broken vpon the crosse, and as I may say, troden downe for our redemption.
& show how he himself was broken upon the cross, and as I may say, trodden down for our redemption.
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That poore creeple also which begged at the beautiful gate of the temple, teacheth vs what he continually doth, who when he was rich, became poore for our sakes.
That poor creeple also which begged At the beautiful gate of the temple, Teaches us what he continually does, who when he was rich, became poor for our sakes.
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The Temple is his body, which after it had beene destroied, was built vp againe in three daies.
The Temple is his body, which After it had been destroyed, was built up again in three days.
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The beautifull gate of this Temple, is the pretious wound in his side, of which the Psalmist saies, This is the gate of the righteous, the iust shall enter in by it.
The beautiful gate of this Temple, is the precious wound in his side, of which the Psalmist Says, This is the gate of the righteous, the just shall enter in by it.
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Therefore as that poore creeple, lying at the beautifull gate of the temple, was healed by S. Peter;
Therefore as that poor creeple, lying At the beautiful gate of the temple, was healed by S. Peter;
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so Christ lying at the beautifull gate of his 〈 ◊ 〉 body, shewing his most greiuous, 〈 ◊ 〉 yet most glorious sufferings and torments, appeaseth his fathers wrath,
so christ lying At the beautiful gate of his 〈 ◊ 〉 body, showing his most grievous, 〈 ◊ 〉 yet most glorious sufferings and torments, appeaseth his Father's wrath,
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and obtaineth whatsoeuer he intreateth of him.
and obtaineth whatsoever he intreateth of him.
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King Ezekias hauing receiued rayling letters from Senacherib, went vp to the temple, and spread the letters before the Lord,
King Ezekias having received railing letters from Sennacherib, went up to the temple, and spread the letters before the Lord,
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and praied, saying, Open thine eyes, O Lord, and see and heare all the words of Senacherib, who hath sent to blaspheme the liuing God.
and prayed, saying, Open thine eyes, Oh Lord, and see and hear all the words of Sennacherib, who hath sent to Blaspheme the living God.
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No Ezekias was euer more taunted and reuiled, more scorned and reproached, then he who was counted the shame of men,
No Ezekias was ever more taunted and reviled, more scorned and reproached, then he who was counted the shame of men,
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and the out-cast of the people.
and the outcast of the people.
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Wherefore now he spreadeth forth, and laieth open, not onely the blasphemous words, which were vttered against him,
Wherefore now he spreadeth forth, and Layeth open, not only the blasphemous words, which were uttered against him,
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but also the dolorous wounds and gashes which w•re giuen him, that so he may put out the hand-writing that was against vs,
but also the dolorous wounds and Gashes which w•re given him, that so he may put out the handwriting that was against us,
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and appease his father, and throughly reconcile him to vs. And looke how king Salomon, when hee praied for the people, stood before the altar,
and appease his father, and thoroughly reconcile him to us And look how King Solomon, when he prayed for the people, stood before the altar,
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and stretched out his hands toward heauen:
and stretched out his hands towards heaven:
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in semblable wise Christ, who is farre greater then Salomon, standeth euermore beside the altar of his crosse,
in semblable wise christ, who is Far greater then Solomon, Stands evermore beside the altar of his cross,
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and stretcheth out his beskarred and wounded hands towards the throne of his heauenly father, that hee may mooue him to haue pitie and compassion of his people.
and Stretcheth out his beskarred and wounded hands towards the throne of his heavenly father, that he may move him to have pity and compassion of his people.
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Pel•pid•s a noble Grecian, skirmished with the Lacedemonians against the Arcadians, vntill such time as beeing hurt in seaue• places, he fell downe at last for dead.Pel•pid•s a noble Grecian, skirmished with the Lacedaemonians against the Arcadians, until such time as being hurt in seaue• places, he fell down At last for dead.
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Then presently Epaminondas stepping forth bestrid him, and fought to defend his bodie, he alone against many, till beeing sore cut on his arme with a sword,
Then presently Epaminondas stepping forth bestrid him, and fought to defend his body, he alone against many, till being soar Cut on his arm with a sword,
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and thrust into the breast with a pike, he was euen readie to giue ouer.
and thrust into the breast with a pike, he was even ready to give over.
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But at that very instant, Agesipolis king of the Lacedemonians came with the other point of the battell in a happy howre, and saued both their liues when they were past all hope.
But At that very instant, Agesipolis King of the Lacedaemonians Come with the other point of the battle in a happy hour, and saved both their lives when they were passed all hope.
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If we would apply this story to our purpose now in hand, we must make, man like Pelopidas, Christ like Epaminondas, God like Agesipolis.
If we would apply this story to our purpose now in hand, we must make, man like Pelopidas, christ like Epaminondas, God like Agesipolis.
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Since the ouerthrow of Adam, who went downe from Ierusalem to Ierico, how euery man hath beene wounded, not onely with Pelopidas in seauen places of his body,
Since the overthrow of Adam, who went down from Ierusalem to Jericho, how every man hath been wounded, not only with Pelopidas in seauen places of his body,
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but euen in all the parts and powers of his soule, each one knoweth best by experience in himselfe.
but even in all the parts and Powers of his soul, each one Knoweth best by experience in himself.
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But Christ hath sheilded vs with his grace, and fought for vs;
But christ hath shielded us with his grace, and fought for us;
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not till he was with Epaminondas cut on his arme with a sword, and thrust into the breast with a pike;
not till he was with Epaminondas Cut on his arm with a sword, and thrust into the breast with a pike;
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but that which is in a manner all one, till his hands were goared with nayles,
but that which is in a manner all one, till his hands were gored with nails,
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and his side thrust thorough with a speare.
and his side thrust through with a spear.
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Wherefore God the father with Agesipolis seeing him in the work of his mediation, fight still for vs, clothed euen now in heauen with a garment dipt in blood, can not be angry either with him,
Wherefore God the father with Agesipolis seeing him in the work of his mediation, fight still for us, clothed even now in heaven with a garment dipped in blood, can not be angry either with him,
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or with vs, but when we are dead in sinne, quickneth vs together in him by whose grace we are saued,
or with us, but when we Are dead in sin, Quickeneth us together in him by whose grace we Are saved,
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and raised vs vp, and maketh vs for his sake sit in the heauenly places aboue.
and raised us up, and makes us for his sake fit in the heavenly places above.
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Marcus Seruilius a valiant Romane, who had fought three and twenty combates of life and death in his owne person,
Marcus Servilius a valiant Roman, who had fought three and twenty combats of life and death in his own person,
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and had alwaies slaine as many of his enemies as challeng'd him man to man;
and had always slain as many of his enemies as challenged him man to man;
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when as the people of Rome resisted Paulus Emilius triumph, stood vp and made an oration in his behalfe.
when as the people of Rome resisted Paulus Emilias triumph, stood up and made an oration in his behalf.
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In the midst whereof he cast open his gowne, and shewed before them the infinite skarves and cut• he had receiued vpon his breast.
In the midst whereof he cast open his gown, and showed before them the infinite skarves and cut• he had received upon his breast.
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The sight of which so preuailed with the people, that they all agreed in one, and graunted Emilius triumph.
The sighed of which so prevailed with the people, that they all agreed in one, and granted Emilias triumph.
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After the same fashion, Christ hath spoiled ••••cipalities and powers, and hath made a shew of them openly,
After the same fashion, christ hath spoiled ••••cipalities and Powers, and hath made a show of them openly,
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and hath triumphed ouer them in his crosse, ye• and yet now beareth about in his bodie the markes and tokens of this triumph, that a finall agreement and attonement being made betweene God and vs, by his onely mediation and meanes:
and hath triumphed over them in his cross, ye• and yet now bears about in his body the marks and tokens of this triumph, that a final agreement and atonement being made between God and us, by his only mediation and means:
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we also may be more then conquerours in him that loueth vs, and may euery one of vs say with Saint Paul,
we also may be more then conquerors in him that loves us, and may every one of us say with Saint Paul,
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Now thanks be vnto God, which alwaies maketh vs to triumph in Christ.
Now thanks be unto God, which always makes us to triumph in christ.
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Among other ornaments of the Sanctuarie, there was a golden censer full of holes, by which the sweete odours fumed forth,
Among other Ornament of the Sanctuary, there was a golden censer full of holes, by which the sweet odours fumed forth,
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when Aaron once a yeare burnt incense therin.
when Aaron once a year burned incense therein.
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No other high Priest doe we acknowledge but Christ the true Aaron, who hath not entred into any Sanctuarie made with hands, but into heauen it selfe.
No other high Priest do we acknowledge but christ the true Aaron, who hath not entered into any Sanctuary made with hands, but into heaven it self.
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And his golden censer is his own body, which through the wounds that are in it as through chinks or holes, su•eth forth alwaies a pleasing and a sweete •auour in the nosthrils of his father.
And his golden censer is his own body, which through the wounds that Are in it as through chinks or holes, su•eth forth always a pleasing and a sweet •auour in the nostrils of his father.
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The signe of the couenant which God made with Noah was a rainebowe in the cloud.
The Signen of the Covenant which God made with Noah was a rainbow in the cloud.
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And indeede that is a sure token vnto vs, that the world shall neuer be drowned againe with a generall flood of water, as it was in Noahs time.
And indeed that is a sure token unto us, that the world shall never be drowned again with a general flood of water, as it was in Noahs time.
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But the rainebowe which assureth vs we shall neuer be drowned in the pit of euerlasting perdition, is no such thing.
But the rainbow which assureth us we shall never be drowned in the pit of everlasting perdition, is no such thing.
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Why may some man say, what is it? Mane it is the blood of Christ, which maketh as it w•re, a rainebow in his side.
Why may Some man say, what is it? Mane it is the blood of christ, which makes as it w•re, a rainbow in his side.
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For the other rainebow is but a transitorie signe, which shall passe away with the cloudes and with the world.
For the other rainbow is but a transitory Signen, which shall pass away with the Clouds and with the world.
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But this rainebowe, whereof the other is but a shadow, shall continue for euer in the sight of God,
But this rainbow, whereof the other is but a shadow, shall continue for ever in the sighed of God,
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as the author to the Hebrewes sai's, that Christ is entred into heauen, vt appareat nunc vultui Dei pro nobis, to appeare now in the fight of God for vs. Therefore S. Iohn in the Reuelation witnesseth, that he sawe a doore open in heauen,
as the author to the Hebrews sai's, that christ is entered into heaven, vt appareat nunc vultui Dei Pro nobis, to appear now in the fight of God for us Therefore S. John in the Revelation Witnesseth, that he saw a door open in heaven,
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aud a rainebow round about the throne of God.
and a rainbow round about the throne of God.
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Hee sawe a doore open in heauen, to teach vs that we can haue no accesse vnto the Father,
He saw a door open in heaven, to teach us that we can have no access unto the Father,
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but by Christ, neither yet by Christ simply, but as he is crucified, and hath set open a doore in his side for vs to enter by him.
but by christ, neither yet by christ simply, but as he is Crucified, and hath Set open a door in his side for us to enter by him.
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He sawe a rainebowe round about the throne of God, to teach vs that the throne of God would be altogether a throne of iustice, a throne of wrath, a throne of anger and indignation, were it not that the blood of Christ, spinning out as I may say still liuely and freshly in the sight of his father, maketh a rainbowe round about his throne, putteth him in minde of his couenant, appeaseth his displeasure,
He saw a rainbow round about the throne of God, to teach us that the throne of God would be altogether a throne of Justice, a throne of wrath, a throne of anger and Indignation, were it not that the blood of christ, spinning out as I may say still lively and freshly in the sighed of his father, makes a rainbow round about his throne, putteth him in mind of his Covenant, appeaseth his displeasure,
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and so maketh his throne to all vs that loue him, a throne of grace, a throne of compassion, a throne of fauour and mercie in Christ.
and so makes his throne to all us that love him, a throne of grace, a throne of compassion, a throne of favour and mercy in christ.
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We read that Iacob pilled certaine rods, which beeing laid in the watering troughes before the sheepe, made them bring forth such lambes,
We read that Iacob peeled certain rods, which being laid in the watering troughs before the sheep, made them bring forth such Lambs,
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as afterward fell to his own share.
as afterwards fell to his own share.
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So likewise if we sinne, wee haue an aduocate with the father Iesus Christ the righteous,
So likewise if we sin, we have an advocate with the father Iesus christ the righteous,
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and he is the propitiation for our sinnes.
and he is the propitiation for our Sins.
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The marke of the roddes in his wounds laid open in the sight of God, ingendreth and breedeth in him a loue and a liking toward vs,
The mark of the rods in his wounds laid open in the sighed of God, engendereth and breeds in him a love and a liking towards us,
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so that he conceiueth well of vs, and seuereth vs as good sheepe from the goates,
so that he conceiveth well of us, and severeth us as good sheep from the Goats,
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and in the blood of the lambe is pleased and appeased, and satisfied for our sinnes.
and in the blood of the lamb is pleased and appeased, and satisfied for our Sins.
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This blood is the blood of sprinkling, which speaketh better things then that of Abel.
This blood is the blood of sprinkling, which speaks better things then that of Abel.
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For Abels blood vpon earth cryed out once for vengeance, but Christs blood in heauen cries continually for mercie. One deepe calleth another,
For Abel's blood upon earth cried out once for vengeance, but Christ blood in heaven cries continually for mercy. One deep calls Another,
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because of the noise of the water pipes.
Because of the noise of the water pipes.
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Christs woundes are the watering troughs and the water-pipes, by which all graces flowe vnto vs. So that one deepe calleth an other,
Christ wounds Are the watering troughs and the water-pipes, by which all graces flow unto us So that one deep calls an other,
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because of the noise of the water pipes; because the wounds of Christ make a continuall noise in the eares of his father,
Because of the noise of the water pipes; Because the wounds of christ make a continual noise in the ears of his father,
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and the depth of the extreame misery which he was in vpon earth, calleth for the depth of Gods bottomlesse and infinite mercy in heauen.
and the depth of the extreme misery which he was in upon earth, calls for the depth of God's bottomless and infinite mercy in heaven.
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Thus these holy wounds of Christ pacifie and appease his father. For now Moyses standing in the gappe sues for pardon:
Thus these holy wounds of christ pacify and appease his father. For now Moses standing in the gap sues for pardon:
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the poore creeple lying at the beautifull gate, begg's an almes: Ezechias spreading open his letters, makes his supplication:
the poor creeple lying At the beautiful gate, beg's an alms: Hezekiah spreading open his letters, makes his supplication:
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Salomon stretching out his hands, offers vp his prayer: Epaminondas being wounded, mooues Ag•sipolis to saue Pelopidas:
Solomon stretching out his hands, offers up his prayer: Epaminondas being wounded, moves Ag•sipolis to save Pelopidas:
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Seruilius discouering his wounds, perswades the people to grant Emilius triumph. Aaron burning incense in his golden censer, perfumeth the whole Sanctuarie:
Servilius discovering his wounds, persuades the people to grant Emilias triumph. Aaron burning incense in his golden censer, perfumeth the Whole Sanctuary:
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Noah pointing to his rainebowe, putteth God in mind of his promise: Iacob laying forth his roddes, make most of the lambes his owne:
Noah pointing to his rainbow, putteth God in mind of his promise: Iacob laying forth his rods, make most of the Lambs his own:
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Abel holding vp his blood, cals and cries for mercie: Christ shewing his hands and his side appeaseth his father.
Abel holding up his blood, calls and cries for mercy: christ showing his hands and his side appeaseth his father.
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As if our Sauiour should say thus vnto his Father, O my louing father, looke vpon the face of thine annointed, looke vpon the hands, looke vpon the side of thine annointed.
As if our Saviour should say thus unto his Father, Oh my loving father, look upon the face of thine anointed, look upon the hands, look upon the side of thine anointed.
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The hands of thine anointed, how cruelly they are mangled, the side of thine annointed, bow wofully it is wounded.
The hands of thine anointed, how cruelly they Are mangled, the side of thine anointed, bow woefully it is wounded.
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Behold, and see, if there be any sorrowe like to my sorrow. These hands can signifie what exceeding sorrow I haue suffered:
Behold, and see, if there be any sorrow like to my sorrow. These hands can signify what exceeding sorrow I have suffered:
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this side can shew that I haue humbled my selfe, and haue been obedient vnto death,
this side can show that I have humbled my self, and have been obedient unto death,
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euen vnto the death of the crosse. Therefore, O my deare father, Put thy finger here, and see my hands;
even unto the death of the cross. Therefore, Oh my deer father, Put thy finger Here, and see my hands;
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and put forth thy hand, and put it into my side, and as thou art not faithlesse,
and put forth thy hand, and put it into my side, and as thou art not faithless,
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but faithfull, so be not mercilesse, but mercifull for my sake, and pitifull to thy people.
but faithful, so be not merciless, but merciful for my sake, and pitiful to thy people.
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843
So much for the second cause, which is to appease his Father.
So much for the second cause, which is to appease his Father.
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The third cause, why Christ hath his wounds yet to be seene in his bodie, is to confound his enemies.
The third cause, why christ hath his wounds yet to be seen in his body, is to confound his enemies.
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When Saint Paul the Apostle before his conuersion persecuted the Church of God, Christ called to him from heauen,
When Saint Paul the Apostle before his conversion persecuted the Church of God, christ called to him from heaven,
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and said, Saul, Saul, why persecutest thou me? Who art thou Lord, saies Saul? I am, saies Christ, Iesus of Nazareth, whom thou persecutest.
and said, Saul, Saul, why Persecutest thou me? Who art thou Lord, Says Saul? I am, Says christ, Iesus of Nazareth, whom thou Persecutest.
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Alluding to the title of his crosse, which was, Iesus of Nazareth, King of the Iewes.
Alluding to the title of his cross, which was, Iesus of Nazareth, King of the Iewes.
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At which words, Saul both trembling and astonished, said, Lord, what wilt then haue me do? Now if Saul, who repented him afterward of his persecuting Christ, stood so astonished,
At which words, Saul both trembling and astonished, said, Lord, what wilt then have me do? Now if Saul, who repented him afterwards of his persecuting christ, stood so astonished,
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when he heard but a peice of the title vpon his crosse, how •he• shall all they bee astonished,
when he herd but a piece of the title upon his cross, how •he• shall all they be astonished,
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how shall they be confounded, which without any repentance or remorse of conscience, persecute Christ continually,
how shall they be confounded, which without any Repentance or remorse of conscience, persecute christ continually,
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when at the latter day, not onely the title written ouer his head, but euen the verie print of the wounds in his hands and side, shall rise vp in iudgement to condemne them? When like as Ioseph said to his brethren, I am Ioseph your brother, whom you sold into Egypt:
when At the latter day, not only the title written over his head, but even the very print of the wounds in his hands and side, shall rise up in judgement to condemn them? When like as Ioseph said to his brothers, I am Ioseph your brother, whom you sold into Egypt:
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so Christ shall say vnto them, I am Iesus of Nazareth, whom you persecuted and put to death? Wonderfull indeed is the feare and confusion of a wicked conscience.
so christ shall say unto them, I am Iesus of Nazareth, whom you persecuted and put to death? Wonderful indeed is the Fear and confusion of a wicked conscience.
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After that Herod had beheaded Iohn Baptist, he imagined stil he saw and heard that holy head, showting and crying out against him.
After that Herod had beheaded John Baptist, he imagined still he saw and herd that holy head, shouting and crying out against him.
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Whereupon hearing the fame of Iesus, hee said not as others said, It is Elias, or, It is one of the Prophets: Whereupon hearing the fame of Iesus, he said not as Others said, It is Elias, or, It is one of the prophets:
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but, It is Iohn, saies he whome I beheaded, he is risen from the dead.
but, It is John, Says he whom I beheaded, he is risen from the dead.
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Saying, whome I beheaded, hee confesseth not his fault in true repentance, but onely with his owne mouth beareth witnesse of his owne wickednesse.
Saying, whom I beheaded, he Confesses not his fault in true Repentance, but only with his own Mouth bears witness of his own wickedness.
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In so much as that may be said to him, which Dauid said to the Amalakite, who brought him newes of Sauls death:
In so much as that may be said to him, which David said to the Amalekite, who brought him news of Saul's death:
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Thine owne mouth testifieth against thee, saying, I haue slaine the Lords anointed.
Thine own Mouth Testifieth against thee, saying, I have slain the lords anointed.
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Now if the remembrance of this cruell act, so vexed and disquieted Herod day and night, that hee could take no rest for it,
Now if the remembrance of this cruel act, so vexed and disquieted Herod day and night, that he could take no rest for it,
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but still, thought waking, and dream'd sleeping, Iohn Baptist was risen againe, to be reuenged of him;
but still, Thought waking, and dreamed sleeping, John Baptist was risen again, to be revenged of him;
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how then shall they be affrighted, how shall they be confounded, which haue not beheaded Iohn,
how then shall they be affrighted, how shall they be confounded, which have not beheaded John,
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but crucified Christ, yea and crucifie him continually with their sins, when at the resurrection of all flesh, they shal see him whom they haue peirced,
but Crucified christ, yea and crucify him continually with their Sins, when At the resurrection of all Flesh, they shall see him whom they have pierced,
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863
and w•ing their hands, and weep and waile before him? Scipio appointed his sepulchre to bee so placed,
and w•ing their hands, and weep and wail before him? Scipio appointed his Sepulchre to be so placed,
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as his image standing vpon it, might looke directly toward Africa, that beeing dead hee might still be a terror to the Carthaginians:
as his image standing upon it, might look directly towards Africa, that being dead he might still be a terror to the Carthaginians:
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after the same sort, the Prophet Esay prophesying of Christ, saith, In that day the roote of Iesse shall stand vp for a signe vnto the people,
After the same sort, the Prophet Isaiah prophesying of christ, Says, In that day the root of Iesse shall stand up for a Signen unto the people,
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and euen his sepulchre shall be glorious.
and even his Sepulchre shall be glorious.
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So that as the bodie of Cadwallo an auncient king of the Brittaines, being embalmed and dressed with sweete confections, was put into a brasen image, So that as the body of Cadwallo an ancient King of the Britains, being embalmed and dressed with sweet confections, was put into a brazen image,
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and set vpon a brasen horse ouer Ludgate, for a terrour to the Saxons:
and Set upon a brazen horse over Ludgate, for a terror to the Saxons:
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in semblable sort he that is called Faithfull and true shall sit vpon a white horse,
in semblable sort he that is called Faithful and true shall fit upon a white horse,
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and out of his mouth shall proceede a sharpe sword, wherewith he shall smite and slay the heathen.
and out of his Mouth shall proceed a sharp sword, wherewith he shall smite and slay the heathen.
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The sword wherewith Dauid hackt off Golias head, after he had wrested it out of his hand, was kept in the Tabernacle, wrapt in a cloath behind the Ephod.
The sword wherewith David hacked off Goliath head, After he had wrested it out of his hand, was kept in the Tabernacle, wrapped in a cloth behind the Ephod.
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Which when Abimelech the Priest brought forth, Dauid said, There is none to that, giue it me.
Which when Abimelech the Priest brought forth, David said, There is none to that, give it me.
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Christ also did conquer death euen with th•se weapons and armour wherewith death assaul•ed him. And hee keepeth still a memoriall of his conquest in the tabernacle of his body.
christ also did conquer death even with th•se weapons and armour wherewith death assaul•ed him. And he Keepeth still a memorial of his conquest in the tabernacle of his body.
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That as the Philistims were afraid, when they sawe Dauid figh•ing in the field with that sword:
That as the philistines were afraid, when they saw David figh•ing in the field with that sword:
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so all Christs enemies may bee confounded;
so all Christ enemies may be confounded;
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when they shall see the signe of the sonne of man appearing in the clouds with power and great glorie.
when they shall see the Signen of the son of man appearing in the Clouds with power and great glory.
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It was a strange miracle that of Aarons rodde which budded.
It was a strange miracle that of Aaron's rod which budded.
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878
Therfore the Lord said vnto Moses, Bring Aarons rod againe before the testimonie to bee kept for a token to the rebellious children.
Therefore the Lord said unto Moses, Bring Aaron's rod again before the testimony to be kept for a token to the rebellious children.
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879
The bodie of Christ was a greene tree before it was crucified. After being dead, it was clung and drie like Aarons rod.
The body of christ was a green tree before it was Crucified. After being dead, it was clung and dry like Aaron's rod.
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880
But it budded, when as the third day it rose againe. Therefore it is kept stil for a token to the rebellious children.
But it budded, when as the third day it rose again. Therefore it is kept still for a token to the rebellious children.
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881
That as Aaron conuinced the murmuring Israelites, and confirmed the authority of his priesthood by the budding of his rodde, which otherwise was but a dead and a drie thing:
That as Aaron convinced the murmuring Israelites, and confirmed the Authority of his priesthood by the budding of his rod, which otherwise was but a dead and a dry thing:
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882
so Christ may confound his enemies, when he shall shew such flourishing glorie, such excellent maiestie in his bodie, which hath yet in it the tokens and the marks of death.
so christ may confound his enemies, when he shall show such flourishing glory, such excellent majesty in his body, which hath yet in it the tokens and the marks of death.
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883
It is reported that Zisca, the valiant captaine of the Bohemians, commaunded that after his decease his skinne should be fleed from his bodie to make a drum which they should vse in their battels, affirming that as soone as the Hungarians, or any other their enemies should heare the sound of that drumme, they would not abide, but take their flight.
It is reported that zisca, the valiant captain of the Bohemians, commanded that After his decease his skin should be fleed from his body to make a drum which they should use in their battles, affirming that as soon as the Hungarians, or any other their enemies should hear the found of that drum, they would not abide, but take their flight.
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884
And surely euery battel of the warriour is with noyse, & with tumbling of ga•ments in blood,
And surely every battle of the warrior is with noise, & with tumbling of ga•ments in blood,
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885
but this battell, wherein Christ shall tread Satan and all his enemies vnder his feete, shall bee with burning and consuming of fire.
but this battle, wherein christ shall tread Satan and all his enemies under his feet, shall be with burning and consuming of fire.
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886
So that no drum can be more terrible then the last trumpet shal be, when the Lord Iesus shall shewe himselfe from heauen with his mightie Angels,
So that no drum can be more terrible then the last trumpet shall be, when the Lord Iesus shall show himself from heaven with his mighty Angels,
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887
and shall so come downe with the very same mark• and sears in his skin, as the men of Galilie saw him ascending vp.
and shall so come down with the very same mark• and sears in his skin, as the men of Galilee saw him ascending up.
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888
They which dispatched noble Iulius Caesar in the senate house, did set a good face of the matter a while, till Antonius the next day shew'd his robe in the market place all bloody, cut and full of holes,
They which dispatched noble Julius Caesar in the senate house, did Set a good face of the matter a while, till Antonius the next day showed his robe in the market place all bloody, Cut and full of holes,
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889
as his enemies had left it.
as his enemies had left it.
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890
Then the people were so incensed and enraged against them, that they made the best of them al glad to hide their heads.
Then the people were so incensed and enraged against them, that they made the best of them all glad to hide their Heads.
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891
The Romanes said, We haue no King, and therefore they slewe Caesar: the Iewes said, We haue no King but Caesar, and therefore they slew Christ.
The Romans said, We have no King, and Therefore they slew Caesar: the Iewes said, We have no King but Caesar, and Therefore they slew christ.
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892
But at the day of iudgment, what shall Christ say? Those mine enemies, which would not that I should raigne ouer them, bring hither, and slay them before me.
But At the day of judgement, what shall christ say? Those mine enemies, which would not that I should Reign over them, bring hither, and slay them before me.
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893
Then not onely the angels, but all creatures shall be ready to execute vengeance on these murtherers,
Then not only the Angels, but all creatures shall be ready to execute vengeance on these murderers,
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894
when they shall see the robe of Christ washt in wine, and his garment in the blood of grapes.
when they shall see the robe of christ washed in wine, and his garment in the blood of grapes.
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895
When Thamar Iudahs daughter in law was accused for committing folly in Israel, she sent to her father in law, saying, Looke I pray thee whose these are, the signet and the staffe. When Tamar Judas daughter in law was accused for committing folly in Israel, she sent to her father in law, saying, Look I pray thee whose these Are, the signet and the staff.
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896
Iuda by and by knew them, and said, She is more righteous then I.
Iuda by and by knew them, and said, She is more righteous then I.
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897
And so shall Christs enemies be enforced to confesse him more righteous then thēselues, yea they shall be quite confounded,
And so shall Christ enemies be Enforced to confess him more righteous then themselves, yea they shall be quite confounded,
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898
when they shall see how they haue abused him, when they shall see the marks, which their signet and staffe haue made, their signet in his hands,
when they shall see how they have abused him, when they shall see the marks, which their signet and staff have made, their signet in his hands,
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899
and their staffe in his side.
and their staff in his side.
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900
The Prophet Daniel recordeth, that while Balthazar was drinking wine in the golden vessels, which he had taken out of the Temple, there appeared fingers of a mans hand that wrote vpon the w•ll,
The Prophet daniel recordeth, that while Balthazar was drinking wine in the golden vessels, which he had taken out of the Temple, there appeared fingers of a men hand that wrote upon the w•ll,
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901
and the King saw the 〈 ◊ 〉 of the hand that wrote.
and the King saw the 〈 ◊ 〉 of the hand that wrote.
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902
Then his co••tenance was changed, and his thoughts troubled him, so that the 〈 ◊ 〉 of his 〈 ◊ 〉 were loosed,
Then his co••tenance was changed, and his thoughts troubled him, so that the 〈 ◊ 〉 of his 〈 ◊ 〉 were loosed,
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903
and his knees smote one against an other.
and his knees smote one against an other.
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904
In this case of Balthazar wee may consider the state of the wicked, what it shalbe at the last day:
In this case of Balthazar we may Consider the state of the wicked, what it shall At the last day:
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905
when they shal see the fingers and the palmes of Christs hands, which they haue so pitifully wounded, writing down their doome, they shall tremble euery ioyn• of them,
when they shall see the fingers and the palms of Christ hands, which they have so pitifully wounded, writing down their doom, they shall tremble every ioyn• of them,
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906
and be at their wits ends; and they shall say to the mountaines, •al on vs;
and be At their wits ends; and they shall say to the Mountains, •al on us;
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907
and to the rocks, Couer vs, and hide vs from the presence of him that fitteth on the throne,
and to the Rocks, Cover us, and hide us from the presence of him that fits on the throne,
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908
and from the wrath of the Lambe. Thus these victorious wounds of Christ shall confront and confound his enemies.
and from the wrath of the Lamb. Thus these victorious wounds of christ shall confront and confound his enemies.
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909
As Saul was astonished, when he heard Iesus of Nazareth calling to him: as Herod was affrighted when he thought Iohn Baptist was risen againe:
As Saul was astonished, when he herd Iesus of Nazareth calling to him: as Herod was affrighted when he Thought John Baptist was risen again:
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910
as the Carthagineans were troubled, when they sawe Sciplo's sepulchre: as the Saxons were terrified, when they saw Cadwallo's Image:
as the Carthaginians were troubled, when they saw Sciplo's Sepulchre: as the Saxons were terrified, when they saw Cadwallo's Image:
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911
as the Philistims were afraid whē they saw 〈 ◊ 〉 sword: as the Israelits were appaled, when they sawe Aarons rod:
as the philistines were afraid when they saw 〈 ◊ 〉 sword: as the Israelites were appalled, when they saw Aaron's rod:
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912
as the Hungarians were daunted, when they saw Zisca's drum: as the Romanes were dasht, when they saw Caesars robe:
as the Hungarians were daunted, when they saw Zisca's drum: as the Romans were dashed, when they saw Caesars robe:
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913
as Iuda was ashamed when he sawe Thamars signet and staffe: as Balthazar was amazed when hee sawe the hand writing vpon the wall.
as Iuda was ashamed when he saw Thamars signet and staff: as Balthazar was amazed when he saw the hand writing upon the wall.
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914
So shall Christs enemies be confounded, when they shall see his hands and his side.
So shall Christ enemies be confounded, when they shall see his hands and his side.
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915
As if our Sauiour should say thus to euery one of his enemies, Thou enemie of all righteousnesse, Many things many times hast thou done against me,
As if our Saviour should say thus to every one of his enemies, Thou enemy of all righteousness, Many things many times hast thou done against me,
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916
and hitherto haue I held my tongue;
and hitherto have I held my tongue;
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917
but now will I reprooue thee, and in before thee the things that thou hast done.
but now will I reprove thee, and in before thee the things that thou hast done.
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918
Thou art the man, thou art the man, that didst murther me, and put me to a most shamefull death. Denie it if thou darst. Denie it if thou canst.
Thou art the man, thou art the man, that didst murder me, and put me to a most shameful death. Deny it if thou Darest. Deny it if thou Canst.
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919
These are thy marks which are yet to be seene in my hands. This deadly wound is thy doing, which is yet to be seene in my side.
These Are thy marks which Are yet to be seen in my hands. This deadly wound is thy doing, which is yet to be seen in my side.
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920
Therefore thine owne eyes shall giue euidence, and thine owne conscience shall giue sentence against thee.
Therefore thine own eyes shall give evidence, and thine own conscience shall give sentence against thee.
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921
See now whether I say true or no. Look what thou hast done.
See now whither I say true or no. Look what thou hast done.
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922
Put thy finger here, and see my hands, and put forth thy hand, and put it into my side,
Put thy finger Here, and see my hands, and put forth thy hand, and put it into my side,
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923
and as thou art not faithfull, but faithlesse, so looke for no mercie at my hands,
and as thou art not faithful, but faithless, so look for no mercy At my hands,
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924
but for shame and euerlasting confusion. So much for the third cause, which is to confound his enemies.
but for shame and everlasting confusion. So much for the third cause, which is to confound his enemies.
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925
The fourth cause, why Christ hath his wounds yet to be seene in his body, is to comfort his friends.
The fourth cause, why christ hath his wounds yet to be seen in his body, is to Comfort his Friends.
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926
Almighty God in the old law appointed cities of refuge, whether they which had sinned vnwillingly might flie and be safe, if they staied in any of them till the death of the high Priest.
Almighty God in the old law appointed cities of refuge, whither they which had sinned unwillingly might fly and be safe, if they stayed in any of them till the death of the high Priest.
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927
Our high Priest can yet plainly prooue by his hands & side, that once he died for vs. Whether then should we flie, sinnefull soules;
Our high Priest can yet plainly prove by his hands & side, that once he died for us Whither then should we fly, sinful Souls;
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928
whether should we flie for succour and comfort but to Christ? His wounds only are the cities of refuge, wherein we are safe and secure, according to that of the Psalmist, The high hills are a refuge for the wilde goates,
whither should we fly for succour and Comfort but to christ? His wounds only Are the cities of refuge, wherein we Are safe and secure, according to that of the Psalmist, The high hills Are a refuge for the wild Goats,
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929
and so are the stony rocks for the conies.
and so Are the stony Rocks for the conies.
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930
O blessed be these high hills, blessed be these stony rocks, which protect & defend vs,
O blessed be these high hills, blessed be these stony Rocks, which Pact & defend us,
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931
yea though we haue willingly sinned, not onely against the furie of man, and the rage of the world,
yea though we have willingly sinned, not only against the fury of man, and the rage of the world,
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932
but also against the terrible and dreadfull displeasure of Almighty God.
but also against the terrible and dreadful displeasure of Almighty God.
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933
Therefore our Sauiour speakes to his Spouse in this sort, My doue thou art in the holes of the rocke, in the secret place of the staires, shew me thy sight, let me heare thy voice.
Therefore our Saviour speaks to his Spouse in this sort, My dove thou art in the holes of the rock, in the secret place of the stairs, show me thy sighed, let me hear thy voice.
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934
Insinuating, that the Church dares neither be seene nor heard of God, except she be in the holes of the rocke,
Insinuating, that the Church dares neither be seen nor herd of God, except she be in the holes of the rock,
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935
and in the secret places of the staires. The rocke, is Christ. The staires also and the ladder, whereby Iacob climb's vp to heauen is Christ.
and in the secret places of the stairs. The rock, is christ. The stairs also and the ladder, whereby Iacob climb's up to heaven is christ.
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936
So that the doue, which is the Church, lying hid in the holes of this rocke,
So that the dove, which is the Church, lying hid in the holes of this rock,
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937
and in the secret places of these staires, dreadeth nothing but with great boldnes, why doe I say boldnesse? yea with great ioy, with great comfort, sheweth her selfe to God, and speaketh vnto him.
and in the secret places of these stairs, dreads nothing but with great boldness, why do I say boldness? yea with great joy, with great Comfort, shows her self to God, and speaks unto him.
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Here the sparrow findeth her a house, and the swallow a nest, where shee may lay her young,
Here the sparrow finds her a house, and the swallow a nest, where she may lay her young,
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euen thine Altar, that is thy wounds, whereby thou didst offer vp thy selfe, as a sacrifice for our sinnes,
even thine Altar, that is thy wounds, whereby thou didst offer up thy self, as a sacrifice for our Sins,
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euen thine altars, O Lord of hosts, my King, and my God. When Elias flying from Achab came to Bee•sheba, he sate downe vnder a iuniper tree,
even thine Altars, Oh Lord of hosts, my King, and my God. When Elias flying from Ahab Come to Bee•sheba, he sat down under a juniper tree,
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and desired that he might die. A iuniper tree maketh the hoatest coale, and the coolest shadow of any tree.
and desired that he might die. A juniper tree makes the hottest coal, and the Coolest shadow of any tree.
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The coale is so hot, that if it be rackt vp in ashes of the same, it continueth vnextinguished by the space of a whole years.
The coal is so hight, that if it be racked up in Ashes of the same, it Continueth unextinguished by the Molle of a Whole Years.
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Therefore whereas we read in the hundred and twentieth Psalme, With hot burning coales; it is in the Hebrew, as S. Hierom noteth, with Iuniper coales.
Therefore whereas we read in the hundred and twentieth Psalm, With hight burning coals; it is in the Hebrew, as S. Hieronymus notes, with Juniper coals.
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Which prooueth that Iuniper coales be the most hot burning coales that are. Now the coale is not so hot, but the shadowe is as coole.
Which proveth that Juniper coals be the most hight burning coals that Are. Now the coal is not so hight, but the shadow is as cool.
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Insomuch as the only shadow of the Iuniper tree, slaieth and killeth serpents.
Insomuch as the only shadow of the Juniper tree, slays and kills Serpents.
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Therefore Elias seeking to rest himselfe where he might be safest from serpents, and other daungerr, sat downe vnder a iuniper tree,
Therefore Elias seeking to rest himself where he might be Safest from Serpents, and other daungerr, sat down under a juniper tree,
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and desired that hee might die:
and desired that he might die:
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For hee thought he could neuer with the sparrow finde him a house, and with the swallow make him a nest in a better place, thē where he was ouershadowed with that Iuniper tree, which shadowed out the tree of the Crosse of Christ.
For he Thought he could never with the sparrow find him a house, and with the swallow make him a nest in a better place, them where he was overshadowed with that Juniper tree, which shadowed out the tree of the Cross of christ.
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Of which the Church sai's, Vnder his shadowe had I delight, and sat downe, and his fruite was sweete vnto my mouth.
Of which the Church sai's, Under his shadow had I delight, and sat down, and his fruit was sweet unto my Mouth.
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So that if Simeon holding the child in his armes, desired to die, how much more blessedly then might Elias haue departed now in peace,
So that if Simeon holding the child in his arms, desired to die, how much more blessedly then might Elias have departed now in peace,
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when as beeing wearied with the world, he was shadowed with the tree of life;
when as being wearied with the world, he was shadowed with the tree of life;
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and not onely held the child in his armes, but also was held himselfe as a child in the wounded and naked armes of Christ.
and not only held the child in his arms, but also was held himself as a child in the wounded and naked arms of christ.
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Notably also doth the storie of Noah declare what singular comfort the faithfull finde in Christs woundes. For onely Noah saued all;
Notably also does the story of Noah declare what singular Comfort the faithful find in Christ wounds. For only Noah saved all;
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onely Christ redeameth all, Noah signified rest: Christ is our rest and peace. Noah saued all by the wood of the Ark:
only christ redeameth all, Noah signified rest: christ is our rest and peace. Noah saved all by the wood of the Ark:
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Christ red•emeth all by the tree of the crosse. Noah was tossed vp and downe vpon the waters:
christ red•emeth all by the tree of the cross. Noah was tossed up and down upon the waters:
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Christ saith to his father, Thou hast brought all thy waues vpon me. Noah saued all by the doore in the side of the arke:
christ Says to his father, Thou hast brought all thy waves upon me. Noah saved all by the door in the side of the Ark:
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Christ redeemeth all by the door• in the side of his bodie. Noah the fortieth day after the decreasing of the flood opened the windowe:
christ Redeemeth all by the door• in the side of his body. Noah the fortieth day After the decreasing of the flood opened the window:
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Christ the fortieth day after his resurrectiō, ascendeth vp and openeth heauen, Lo ye, how all things agree together.
christ the fortieth day After his resurrection, Ascendeth up and Openeth heaven, Lo you, how all things agree together.
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None but Noah, none but Christ: Noahs rest, Christs peace: Noahs arke, Christs crosse: Noahs water, Christs woe: Noahs doore, Christs side: Noahs windowe, Christs kingdome.
None but Noah, none but christ: Noahs rest, Christ peace: Noahs Ark, Christ cross: Noahs water, Christ woe: Noahs door, Christ side: Noahs window, Christ Kingdom.
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The Prophet Hose foretelleth, that Ephraim shall flie away like a bird. This is fulfilled not only in Ephraim, but euen in all mankind. All haue gone astray;
The Prophet Hose foretelleth, that Ephraim shall fly away like a bird. This is fulfilled not only in Ephraim, but even in all mankind. All have gone astray;
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all haue flowen away from God: as a hau•e which takes a check and giues ouer her pray:
all have flown away from God: as a hau•e which Takes a check and gives over her prey:
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wherefore Christ holding out his wounded, and bloody hands, as meat to reclaime vs, calleth vs as it were, and saith. Returne, returne, O Shulamite, returne;
Wherefore christ holding out his wounded, and bloody hands, as meat to reclaim us, calls us as it were, and Says. Return, return, Oh Shulamite, return;
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returne, that we may behold thee.
return, that we may behold thee.
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Prudentius writeth, that when Asclepiades commaunded the tormentors to strike Romanus on the mouth, the meeke martyr answered, I thanke thee, O captaine, that thou hast opened vnto me many mouthes, whereby I may preach my Lord and Sauiour:
Prudentius Writeth, that when Asclepiades commanded the tormentors to strike Romanus on the Mouth, the meek martyr answered, I thank thee, Oh captain, that thou hast opened unto me many mouths, whereby I may preach my Lord and Saviour:
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Tot ecce laudant or a, quot sunt vulnera, Looke howe many wounds I haue, so many mouthes I haue, to praise and laud the Lord.Tot ecce laudant or a, quot sunt vulnera, Look how many wounds I have, so many mouths I have, to praise and laud the Lord.
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And looke how many wounds Christ hath, so many mouthes he hath to call vs to himselfe,
And look how many wounds christ hath, so many mouths he hath to call us to himself,
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so many lures he hath to make our soule flie for comfort onely vnto him. Manna was a most comfortable meate, which God gaue the Israelites.
so many lures he hath to make our soul fly for Comfort only unto him. Manna was a most comfortable meat, which God gave the Israelites.
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It was like to coriander seede, and the tost of it was like vnto wafers made with honey.
It was like to coriander seed, and the tossed of it was like unto wafers made with honey.
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This our holy Sauiour applieth to himselfe. This our holy Saviour Applieth to himself.
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For when the Capernites said, Our fathers did eate Manna in the desert, Iesus answered, Your fathers did eate Manna in the wildernesse, and are dead.
For when the Capernites said, Our Father's did eat Manna in the desert, Iesus answered, Your Father's did eat Manna in the Wilderness, and Are dead.
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I am the liuing bread, which came downe from heauen.
I am the living bred, which Come down from heaven.
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Therefore as then there was a golden pot of Manna kept in the Tabernacle, that the posteritie might see the bread wherewith the Lord fed them,
Therefore as then there was a golden pot of Manna kept in the Tabernacle, that the posterity might see the bred wherewith the Lord fed them,
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so there is yet a golden pot of Manna kept in heauen, that the faithfull in all ages may tast and see how sweete the Lord is, which feedeth them with his owne body and blood, the least droppe whereof,
so there is yet a golden pot of Manna kept in heaven, that the faithful in all ages may taste and see how sweet the Lord is, which feeds them with his own body and blood, the least drop whereof,
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though it be as small as a 〈 ◊ 〉 and or seede, yet it is as sweet as a wafer made with honey.
though it be as small as a 〈 ◊ 〉 and or seed, yet it is as sweet as a wafer made with honey.
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Hard it is to giues reason wherefore Christ, when he came to the citie of Sichar in Samari•, 〈 ◊ 〉 was Iacobs well, sate downe vpon the well about the sixt houre.
Hard it is to gives reason Wherefore christ, when he Come to the City of Sichar in Samari•, 〈 ◊ 〉 was Iacobs well, sat down upon the well about the sixt hour.
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But certainly he did this, not so much for himselfe as for vs. That hereby we might learne when the sunne is hotest about the 〈 ◊ 〉 houre of the day,
But Certainly he did this, not so much for himself as for us That hereby we might Learn when the sun is hottest about the 〈 ◊ 〉 hour of the day,
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whē we are most exercised with afflictions, when we are ••rest grieued for our sins, alwaies to haue recourse vnto Christ, alwaies to see with the King into the wineselles alwaies to sit downe vpon Iacobs well.
when we Are most exercised with afflictions, when we Are ••rest grieved for our Sins, always to have recourse unto christ, always to see with the King into the wineselles always to fit down upon Iacobs well.
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Of which the Prophet Zacharie sai•s, In that day there shall be a fountaine opened to the house of Dauid, Of which the Prophet Zacharias sai•s, In that day there shall be a fountain opened to the house of David,
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and to the inhabitants of Ierusalem, for sinne and for vncleanenesse.
and to the inhabitants of Ierusalem, for sin and for uncleanness.
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Whereupon S. Austin saith verie diuinely, In all aduersities, saies he, I could neuer yet find any remedie so comfortable and so effectuall, as the wounds of Christ. Whereupon S. Austin Says very divinely, In all adversities, Says he, I could never yet find any remedy so comfortable and so effectual, as the wounds of christ.
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Christ is not vnlike to the poole in Ierusalem, called Bethesda, hauing fiue porches, which being troubled by an angel, healed any man that went first into it, what soeuer disease he had.
christ is not unlike to the pool in Ierusalem, called Bethesda, having fiue Porches, which being troubled by an angel, healed any man that went First into it, what soever disease he had.
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Bethesda signifieth the house of effusion or powring out, in which house Christ dwelt when he powred out his blood and his soule for our saluation.
Bethesda signifies the house of effusion or Pouring out, in which house christ dwelled when he poured out his blood and his soul for our salvation.
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Therefore he alone is the angel, which came downe at a certaine season, into the poole, and troubled the water:
Therefore he alone is the angel, which Come down At a certain season, into the pool, and troubled the water:
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because when the fulnes of time was come, he came into the world to be troubled himselfe,
Because when the fullness of time was come, he Come into the world to be troubled himself,
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and to be crucified, that he might heale not onely that one man which had been diseased eight a•d thirtie yeares,
and to be Crucified, that he might heal not only that one man which had been diseased eight a•d thirtie Years,
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but euen all mankinde, with the troubled water and blood which issued out of his side.
but even all mankind, with the troubled water and blood which issued out of his side.
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987
So that there is nothing so comfortable for sicke and sinnefull men, as to fit in the seates and porches of this poole.
So that there is nothing so comfortable for sick and sinful men, as to fit in the seats and Porches of this pool.
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988
Wonderfull are the words of the Prophet concerning Christ, He shall seede his flocke like a shepheard, he shall gather the lambs with his armes, had 〈 ◊ 〉 thē in his bosom.
Wonderful Are the words of the Prophet Concerning christ, He shall seed his flock like a shepherd, he shall gather the Lambs with his arms, had 〈 ◊ 〉 them in his bosom.
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Which was profigur'd in the high Priest, who did beare vp with his shoulders a breast pla•e, wherin were the names of the twelue tribes, written in twelue precious stones.
Which was profigured in the high Priest, who did bear up with his shoulders a breast pla•e, wherein were the names of the twelue tribes, written in twelue precious stones.
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That which the shepheard doth with his armes and bosom:
That which the shepherd does with his arms and bosom:
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that which the high Priest doth with his shoulders & 〈 ◊ 〉 that doth Christ with his hands and side.
that which the high Priest does with his shoulders & 〈 ◊ 〉 that does christ with his hands and side.
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992
He is the good shepheard, which bringeth home the lost 〈 ◊ 〉 vpon 〈 ◊ 〉 shoulders.
He is the good shepherd, which brings home the lost 〈 ◊ 〉 upon 〈 ◊ 〉 shoulders.
pns31 vbz dt j n1, r-crq vvz n1-an dt j-vvn 〈 sy 〉 p-acp 〈 sy 〉 n2.
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993
Yea he writeth the 〈 ◊ 〉 of all his sheepe in his precious wounds, which are the precious stones vpon his breast-plate, that both declare his loue to vs. & also allure vs to loue him.
Yea he Writeth the 〈 ◊ 〉 of all his sheep in his precious wounds, which Are the precious stones upon his breastplate, that both declare his love to us & also allure us to love him.
uh pns31 vvz dt 〈 sy 〉 pp-f d po31 n1 p-acp po31 j n2, r-crq vbr dt j n2 p-acp po31 n1, cst d vvi po31 n1 p-acp pno12 cc av vvb pno12 pc-acp vvi pno31.
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994
This makes Dauid say in great 〈 ◊ 〉, The Lord is my shepheard, ther 〈 ◊ 〉 can I lacke nothing.
This makes David say in great 〈 ◊ 〉, The Lord is my shepherd, there 〈 ◊ 〉 can I lack nothing.
np1 vvz np1 vvi p-acp j 〈 sy 〉, dt n1 vbz po11 n1, a-acp 〈 sy 〉 vmb pns11 vvi pix.
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995
He shall feeded 〈 ◊ 〉 in a greene pasture, and lead men forth beside the waters of comfort.
He shall feeded 〈 ◊ 〉 in a green pasture, and led men forth beside the waters of Comfort.
pns31 vmb vvn 〈 sy 〉 p-acp dt j-jn n1, cc vvi n2 av p-acp dt n2 pp-f n1.
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996
For 〈 ◊ 〉 henne gathereth her brood vnder her wings: so God gathereth his children together.
For 〈 ◊ 〉 hen gathereth her brood under her wings: so God gathereth his children together.
p-acp 〈 sy 〉 n1 vvz po31 n1 p-acp po31 n2: av np1 vvz po31 n2 av.
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997
And as an eagle stirreth vp her nest, flotereth ouer her birds, taken them, and beareth them on her wings: And as an Eagl stirs up her nest, flotereth over her Birds, taken them, and bears them on her wings:
cc p-acp dt n1 vvz a-acp po31 n1, vvz p-acp po31 n2, vvn pno32, cc vvz pno32 p-acp po31 n2:
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998
so Christ, carrieth vs vp in his hands to the high places of the earth,
so christ, Carrieth us up in his hands to the high places of the earth,
av np1, vvz pno12 a-acp p-acp po31 n2 p-acp dt j n2 pp-f dt n1,
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999
and causeth vs to sucke bonie out of the stone, and oyle out of the hard rock.
and Causes us to suck bony out of the stone, and oil out of the hard rock.
cc vvz pno12 pc-acp vvi n1 av pp-f dt n1, cc n1 av pp-f dt j n1.
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1000
Butheius an excellent painter, painted an eagle carrying Ganimedes into heauen, so nicely and tenderly, that her talents did not 〈 ◊ 〉 him, but onely beare him vp.
Butheius an excellent painter, painted an Eagl carrying Ganimedes into heaven, so nicely and tenderly, that her Talents did not 〈 ◊ 〉 him, but only bear him up.
np1 dt j n1, vvn dt n1 vvg np2 p-acp n1, av av-j cc av-j, cst po31 n2 vdd xx 〈 sy 〉 pno31, cc-acp av-j vvi pno31 a-acp.
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1001
And in like sort, Christ beareth vs vp in his hands, that we dash no• our foot against a stone;
And in like sort, christ bears us up in his hands, that we dash no• our foot against a stone;
cc p-acp j n1, np1 vvz pno12 a-acp p-acp po31 n2, cst pns12 vvb n1 po12 n1 p-acp dt n1;
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1002
yea his right hand is vnder our head, and his le•t hand doth embrace vt,
yea his right hand is under our head, and his le•t hand does embrace vt,
uh po31 j-jn n1 vbz p-acp po12 n1, cc po31 j n1 vdz vvi fw-la,
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1003
so ther though we should fal, yet we cannot be hurt, because the Lord stayeth and supporteth vs with his hand.
so there though we should fall, yet we cannot be hurt, Because the Lord stays and supporteth us with his hand.
av a-acp cs pns12 vmd vvi, av pns12 vmbx vbi vvn, c-acp dt n1 vvz cc vvz pno12 p-acp po31 n1.
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1004
Therefore S. Chrysostome giues vs good counsell, not to haue iayes eyes but eagles eyes, that wee may behold these hands of Christ,
Therefore S. Chrysostom gives us good counsel, not to have jays eyes but Eagles eyes, that we may behold these hands of christ,
av n1 np1 vvz pno12 j n1, xx pc-acp vhi n2 n2 p-acp n2 n2, cst pns12 vmb vvi d n2 pp-f np1,
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1005
and see his side in the Sacrament.
and see his side in the Sacrament.
cc vvi po31 n1 p-acp dt n1.
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1006
For indeede as often as we celebrate the memorie of our Lords death, Christ our Sauiour, deliuering the bread and the cuppe by his minister, saith in a sort to euerie faithful receiuer, Put thy finger here,
For indeed as often as we celebrate the memory of our lords death, christ our Saviour, delivering the bred and the cup by his minister, Says in a sort to every faithful receiver, Put thy finger Here,
p-acp av c-acp av c-acp pns12 vvb dt n1 pp-f po12 n2 n1, np1 po12 n1, vvg dt n1 cc dt n1 p-acp po31 n1, vvz p-acp dt n1 p-acp d j n1, vvb po21 n1 av,
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1007
and see my hands, and put forth thy hand, and put it into my side, and be not faithlesse, but faithfull.
and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful.
cc vvb po11 n2, cc vvd av po21 n1, cc vvd pn31 p-acp po11 n1, cc vbb xx j, cc-acp j.
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1008
But yet we shall not alwaies drinke of this fruit of the vine.
But yet we shall not always drink of this fruit of the vine.
p-acp av pns12 vmb xx av vvi pp-f d n1 pp-f dt n1.
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1009
The time will come, when we shall drinke a new kinde of wine in Christs kingdome.
The time will come, when we shall drink a new kind of wine in Christ Kingdom.
dt n1 vmb vvi, c-crq pns12 vmb vvi dt j n1 pp-f n1 p-acp npg1 n1.
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1010
Wherefore he saies, As often as y• shall eate this bread, and drinke this cup, you shall sh•w the Lords death til he 〈 ◊ 〉. Till he come.
Wherefore he Says, As often as y• shall eat this bred, and drink this cup, you shall sh•w the lords death till he 〈 ◊ 〉. Till he come.
c-crq pns31 vvz, c-acp av c-acp n1 vmb vvi d n1, cc vvi d n1, pn22 vmb vvi dt n2 n1 c-acp pns31 〈 sy 〉. p-acp pns31 vvb.
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1011
Declaring hereby, that when he is come, his death shall bee shewed an other way. Namely, by his wounds, which alwaies he sheweth to his 〈 ◊ 〉.
Declaring hereby, that when he is come, his death shall be showed an other Way. Namely, by his wounds, which always he shows to his 〈 ◊ 〉.
vvg av, cst c-crq pns31 vbz vvn, po31 n1 vmb vbi vvn dt j-jn n1. av, p-acp po31 n2, r-crq av pns31 vvz p-acp po31 〈 sy 〉.
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1012
Euen as we sing in that heauenly Hymne or Psalme, The humble suit of a sinner ▪ Whose blo•dy wou•d• are yet to see,
Eve as we sing in that heavenly Hymn or Psalm, The humble suit of a sinner ▪ Whose blo•dy wou•d• Are yet to see,
np1 c-acp pns12 vvb p-acp d j n1 cc n1, dt j n1 pp-f dt n1 ▪ rg-crq j n1 vbr av pc-acp vvi,
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1013
though not with mortall eye, yet doe thy Saints behold them all, and so I trust shall I.
though not with Mortal eye, yet do thy Saints behold them all, and so I trust shall I.
cs xx p-acp j-jn n1, av vdb po21 n2 vvb pno32 d, cc av pns11 vvb vmb pns11.
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1014
O how vnspeakeably doe •he Saints 〈 ◊ 〉, how gloriously also shall we triumph!
Oh how vnspeakeably do •he Saints 〈 ◊ 〉, how gloriously also shall we triumph!
uh c-crq av-j vdb vvi n2 〈 sy 〉, c-crq av-j av vmb pns12 vvi!
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1015
when we shall see Christ in his kingdome, and behold those blessed wounds of his, whereby he hath purchased so many,
when we shall see christ in his Kingdom, and behold those blessed wounds of his, whereby he hath purchased so many,
c-crq pns12 vmb vvi np1 p-acp po31 n1, cc vvb d j-vvn n2 pp-f png31, c-crq pns31 vhz vvn av d,
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1016
and so great good things for vs? This is the new wine, which we shall drinke.
and so great good things for us? This is the new wine, which we shall drink.
cc av j j n2 p-acp pno12? d vbz dt j n1, r-crq pns12 vmb vvi.
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1017
This is the Eucharist of the Angels: the food of the Elect: the spirit 〈 … 〉 of the Saints.
This is the Eucharist of the Angels: the food of the Elect: the Spirit 〈 … 〉 of the Saints.
d vbz dt n1 pp-f dt n2: dt n1 pp-f dt j-vvn: dt n1 〈 … 〉 pp-f dt n2.
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1018
For wheresoeuer the dead bodie is, thither shall the eagles refer.
For wheresoever the dead body is, thither shall the Eagles refer.
p-acp c-crq dt j n1 vbz, av vmb dt n2 vvb.
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1019
And we that with eagles wings flie vp by faith into heauen, shall euer resort to this dead bodie,
And we that with Eagles wings fly up by faith into heaven, shall ever resort to this dead body,
cc pns12 cst p-acp n2 n2 vvb a-acp p-acp n1 p-acp n1, vmb av vvi p-acp d j n1,
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1020
and we shal vnsatiably desire to feede our eyes, and our soules with the sight of Christ, who was once dead,
and we shall unsatiably desire to feed our eyes, and our Souls with the sighed of christ, who was once dead,
cc pns12 vmb av-j vvi pc-acp vvi po12 n2, cc po12 n2 p-acp dt n1 pp-f np1, r-crq vbds a-acp j,
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1021
and euen now hath in his bodie those skarres which continue the memorie of his death, that in all eternitie it may neuer be forgotten.
and even now hath in his body those skarres which continue the memory of his death, that in all eternity it may never be forgotten.
cc av av vhz p-acp po31 n1 d n2 r-crq vvb dt n1 pp-f po31 n1, cst p-acp d n1 pn31 vmb av-x vbi vvn.
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1022
Thus these heauenly wounds of Christ delight and comfort his friends. As the cities of refuge, which saue the sinner:
Thus these heavenly wounds of christ delight and Comfort his Friends. As the cities of refuge, which save the sinner:
av d j n2 pp-f np1 n1 cc vvi po31 n2. p-acp dt n2 pp-f n1, r-crq p-acp dt n1:
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1023
as the holes of the rock, which defend the doue; as the shadow of the iuniper tree, which reuiueth the wearied;
as the holes of the rock, which defend the dove; as the shadow of the juniper tree, which reviveth the wearied;
c-acp dt n2 pp-f dt n1, r-crq vvb dt n1; c-acp dt n1 pp-f dt n1 n1, r-crq vvz dt j-vvn;
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1024
as the doore of the Arke, which preserueth the world: as the lure of the •oule, which calleth home the Shulamite:
as the door of the Ark, which Preserveth the world: as the lure of the •oule, which calls home the Shulamite:
c-acp dt n1 pp-f dt n1, r-crq vvz dt n1: c-acp dt n1 pp-f dt n1, r-crq vvz n1-an dt n1:
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1025
as the pot of Manna, which nourisheth the Israelite: as the well of Iacob, which refresheth the thirstie:
as the pot of Manna, which Nourishes the Israelite: as the well of Iacob, which refresheth the thirsty:
c-acp dt n1 pp-f n1, r-crq vvz dt np1: c-acp dt n1 pp-f np1, r-crq vvz dt j:
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1026
as the poole of Bethesda, which healeth the sicke: as the armes of the shepheard, which gather his lambs:
as the pool of Bethesda, which heals the sick: as the arms of the shepherd, which gather his Lambs:
c-acp dt n1 pp-f np1, r-crq vvz dt j: c-acp dt n2 pp-f dt n1, r-crq vvb po31 n2:
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1027
as the wings of the eagle, which beare vp her birds. So doe the hands and side of Christ comfort his friends.
as the wings of the Eagl, which bear up her Birds. So do the hands and side of christ Comfort his Friends.
c-acp dt n2 pp-f dt n1, r-crq vvb a-acp po31 n2. av vdb dt n2 cc n1 pp-f np1 vvi po31 n2.
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1028
As if our Sauiour should say thus to euery one of his friends, Can a mother forget her child,
As if our Saviour should say thus to every one of his Friends, Can a mother forget her child,
p-acp cs po12 n1 vmd vvi av p-acp d crd pp-f po31 n2, vmb dt n1 vvi po31 n1,
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1029
and not haue compassion on the son of her wombe? though they should forget, yet would not I forget thee.
and not have compassion on the son of her womb? though they should forget, yet would not I forget thee.
cc xx vhi n1 p-acp dt n1 pp-f po31 n1? cs pns32 vmd vvi, av vmd xx pns11 vvi pno21.
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1030
Behold, I haue grauen thee vpon the palmes of my hands.
Behold, I have graven thee upon the palms of my hands.
vvb, pns11 vhb vvn pno21 p-acp dt n2 pp-f po11 n2.
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1031
Here I haue still in my hands that price of thy redemption, which I paid for thee,
Here I have still in my hands that price of thy redemption, which I paid for thee,
av pns11 vhb av p-acp po11 n2 cst n1 pp-f po21 n1, r-crq pns11 vvd p-acp pno21,
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1032
so that no man can take thee out of my hands. Yea I haue written and sealed thy saluation in my side. A speare is the penne: my blood is the inke: my body is the p•per.
so that no man can take thee out of my hands. Yea I have written and sealed thy salvation in my side. A spear is the pen: my blood is the ink: my body is the p•per.
av cst dx n1 vmb vvi pno21 av pp-f po11 n2. uh pns11 vhb vvn cc vvn po21 n1 p-acp po11 n1. dt n1 vbz dt n1: po11 n1 vbz dt n1: po11 n1 vbz dt n1.
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1033
Here thou maist see the bowels of my compassion, thorough the wounds of my passion.
Here thou Mayest see the bowels of my compassion, through the wounds of my passion.
av pns21 vm2 vvi dt n2 pp-f po11 n1, p-acp dt n2 pp-f po11 n1.
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1034
Assure thy selfe therfore, assure thy selfe of my loue, of my good will, of my fauour for euer. Make no doubt of it.
Assure thy self Therefore, assure thy self of my love, of my good will, of my favour for ever. Make no doubt of it.
vvb po21 n1 av, vvb po21 n1 pp-f po11 n1, pp-f po11 j n1, pp-f po11 n1 c-acp av. n1 dx n1 pp-f pn31.
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1035
If thou doubt any thing, Put thy finger here, and see my hands, and put forth thy hand,
If thou doubt any thing, Put thy finger Here, and see my hands, and put forth thy hand,
cs pns21 vvb d n1, vvb po21 n1 av, cc vvb po11 n2, cc vvd av po21 n1,
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1036
and put it into my side, and be not faithlesse, but faithful. So much for the fourth cause, which is to comfort his friends.
and put it into my side, and be not faithless, but faithful. So much for the fourth cause, which is to Comfort his Friends.
cc vvd pn31 p-acp po11 n1, cc vbb xx j, cc-acp j. av av-d c-acp dt ord n1, r-crq vbz pc-acp vvi po31 n2.
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1037
You see then, blessed Christians, you see how these causes of Christs wounds differ one from an other.
You see then, blessed Christians, you see how these Causes of Christ wounds differ one from an other.
pn22 vvb av, j-vvn np1, pn22 vvb c-crq d n2 pp-f npg1 n2 vvi pi p-acp dt n-jn.
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1038
The first cause, to approoue his resurrection, was, but neither is, nor shall bee. The second cause, to appease his Father was and is, but shall not be.
The First cause, to approve his resurrection, was, but neither is, nor shall be. The second cause, to appease his Father was and is, but shall not be.
dt ord n1, pc-acp vvi po31 n1, vbds, cc-acp d vbz, ccx vmb vbi. dt ord n1, pc-acp vvi po31 n1 vbds cc vbz, cc-acp vmb xx vbi.
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1039
The third cause, to confound his enemies, neither was, nor is, but shall be. The fourth cause, to comfort his friends, both was, and is, and shall be.
The third cause, to confound his enemies, neither was, nor is, but shall be. The fourth cause, to Comfort his Friends, both was, and is, and shall be.
dt ord n1, pc-acp vvi po31 n2, dx vbds, ccx vbz, cc-acp vmb vbi. dt ord n1, pc-acp vvi po31 n2, d vbds, cc vbz, cc vmb vbi.
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1040
So that Christs wounds, did serue, to approoue his resurrection, onely between his resurrection, and his ascension:
So that Christ wounds, did serve, to approve his resurrection, only between his resurrection, and his Ascension:
av cst npg1 n2, vdd vvi, pc-acp vvi po31 n1, av-j p-acp po31 n1, cc po31 n1:
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1041
doe serue to appease his Father, onely between his ascension, and his second comming: shall serue to confound his enemies, onely at the day of iudgement:
do serve to appease his Father, only between his Ascension, and his second coming: shall serve to confound his enemies, only At the day of judgement:
vdb vvi pc-acp vvi po31 n1, av-j p-acp po31 n1, cc po31 ord vvg: vmb vvi pc-acp vvi po31 n2, av-j p-acp dt n1 pp-f n1:
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1042
did, doe, and shall serue, to comfort his friends, for euer.
did, doe, and shall serve, to Comfort his Friends, for ever.
vdd, n1, cc vmb vvi, pc-acp vvi po31 n2, c-acp av.
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1043
Wherfore though wee be neuer so great sinners, yet let vs neuer despaire of the grace and mercie of Christ.
Wherefore though we be never so great Sinners, yet let us never despair of the grace and mercy of christ.
q-crq cs pns12 vbi av-x av j n2, av vvb pno12 av vvi pp-f dt n1 cc n1 pp-f np1.
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1044
His hands are still stretched out to embrace vs, his side is alwaies open to receiue vs. Therefore let vs creepe low,
His hands Are still stretched out to embrace us, his side is always open to receive us Therefore let us creep low,
po31 n2 vbr av vvn av pc-acp vvi pno12, po31 n1 vbz av j pc-acp vvi pno12 av vvb pno12 vvi av-j,
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1045
and come humbly to him, that wee may with the woman in the Gospel, touch but the hemme of his garment;
and come humbly to him, that we may with the woman in the Gospel, touch but the hem of his garment;
cc vvb av-j p-acp pno31, cst pns12 vmb p-acp dt n1 p-acp dt n1, vvb p-acp dt n1 pp-f po31 n1;
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1046
nay that we may with S. Iohn, leane vpon his blessed bosome;
nay that we may with S. John, lean upon his blessed bosom;
uh cst pns12 vmb p-acp n1 np1, j p-acp po31 j-vvn n1;
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1047
yea that we may with S. Thomas in this place, put our fingers into his hands,
yea that we may with S. Thomas in this place, put our fingers into his hands,
uh cst pns12 vmb p-acp n1 np1 p-acp d n1, vvb po12 n2 p-acp po31 n2,
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1048
and our hands into his side.
and our hands into his side.
cc po12 n2 p-acp po31 n1.
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1049
And euen as Constantine the great vsed to kisse that eye of Paphnutius which was boared out in Maximinus time,
And even as Constantine the great used to kiss that eye of Paphnutius which was bored out in Maximinus time,
cc av c-acp np1 dt j vvd pc-acp vvi d n1 pp-f np1 r-crq vbds vvn av p-acp np1 n1,
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1050
and the Iayler in the Acts, washed S. Pauls stripes and vvound•:
and the Jailer in the Acts, washed S. Paul's stripes and vvound•:
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1051
so let vs kisse the Sonne least he bee angry, and honour his holy vvounds, vvich are the precious 〈 ◊ 〉 vvherevvith he hath healed vs,
so let us kiss the Son lest he be angry, and honour his holy wounds, which Are the precious 〈 ◊ 〉 wherewith he hath healed us,
av vvb pno12 vvi dt n1 cs pns31 vbb j, cc vvi po31 j n2, r-crq vbr dt j 〈 sy 〉 c-crq pns31 vhz vvn pno12,
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1052
and restored vs to euerlasting life.
and restored us to everlasting life.
cc vvd pno12 p-acp j n1.
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1053
To the vvhich vve beseech thee, O good Lord to bring vs, not for our ovvne deferrs or merits,
To the which we beseech thee, Oh good Lord to bring us, not for our own defers or merits,
p-acp dt r-crq pns12 vvb pno21, uh j n1 pc-acp vvi pno12, xx p-acp po12 d vvz cc n2,
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1054
but for the tender bovvels of Christ Iesus loue and mercie tovvard vs, to vvhom vvith the Father,
but for the tender bowels of christ Iesus love and mercy toward us, to whom with the Father,
cc-acp p-acp dt j n2 pp-f np1 np1 n1 cc n1 p-acp pno12, p-acp ro-crq p-acp dt n1,
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1055
and the holy Ghost, bee all honour and praise both novv and for euermore, Amen. FINIS.
and the holy Ghost, be all honour and praise both now and for evermore, Amen. FINIS.
cc dt j n1, vbb d n1 cc vvi d av cc p-acp av, uh-n. fw-la.
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1056
MATTH. 5. V. 19. He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
MATTHEW. 5. V. 19. He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
av. crd n1 crd pns31 cst d vdz cc vvz, dt d vmb vbi vvn j p-acp dt n1 pp-f n1.
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1057
BEloued in our Lord and Sauiour Iesus Christ, It is a verie monstrous thing, that any man should haue more tongues then hand•.
beloved in our Lord and Saviour Iesus christ, It is a very monstrous thing, that any man should have more tongues then hand•.
vvn p-acp po12 n1 cc n1 np1 np1, pn31 vbz dt av j n1, cst d n1 vmd vhi dc n2 cs n1.
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1058
For God hath giuen vs two hands, and but one tongue, that we might doe much, and say but little.
For God hath given us two hands, and but one tongue, that we might do much, and say but little.
p-acp np1 vhz vvn pno12 crd n2, cc p-acp crd n1, cst pns12 vmd vdi av-d, cc vvb p-acp j.
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1059
Yet many say so much and do so little, as though they had two tongues, and but one hand:
Yet many say so much and do so little, as though they had two tongues, and but one hand:
av d vvb av av-d cc vdi av j, c-acp cs pns32 vhd crd n2, cc p-acp crd n1:
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1060
nay, three tongues and neuer a hand.
nay, three tongues and never a hand.
uh-x, crd n2 cc av-x dt n1.
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1061
Insomuch as that may be aptly applied to them, which Pandulphus said to some in his time:
Insomuch as that may be aptly applied to them, which Pandulphus said to Some in his time:
av c-acp d vmb vbi av-j vvn p-acp pno32, r-crq np1 vvd p-acp d p-acp po31 n1:
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1062
You say much, but you doe little; you say well, but you doe ill: againe, you doe little, but you say much:
You say much, but you do little; you say well, but you do ill: again, you do little, but you say much:
pn22 vvb av-d, cc-acp pn22 vdb av-j; pn22 vvb av, cc-acp pn22 vdb av-jn: av, pn22 vdb av-j, cc-acp pn22 vvb av-d:
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58
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1063
you doe ill, but you say well.
you do ill, but you say well.
pn22 vdb av-jn, cc-acp pn22 vvb av.
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1064
Such as these (which do either worse then they teach, or else lesse then they teach:
Such as these (which do either Worse then they teach, or Else less then they teach:
d c-acp d (r-crq vdb av-d jc cs pns32 vvb, cc av av-dc cs pns32 vvb:
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1065
teaching others to doe well, and to do much, but doing no whit themselues) may be resembled to diuerse things.
teaching Others to do well, and to do much, but doing no whit themselves) may be resembled to diverse things.
vvg ng2-jn pc-acp vdi av, cc pc-acp vdi d, p-acp vdg dx n1 px32) vmb vbi vvn p-acp j n2.
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1066
To a wherstone, which being blunt it selfe, makes a knife sharpe. To a painter, which being deformed himselfe, makes a picture faire.
To a wherstone, which being blunt it self, makes a knife sharp. To a painter, which being deformed himself, makes a picture fair.
p-acp dt n1, r-crq vbg j pn31 n1, vvz dt n1 j. p-acp dt n1, r-crq vbg vvn px31, vvz dt n1 j.
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1067
To a signe, which beeing weather-beaten and hanging without it selfe, directs passengers into the Inne.
To a Signen, which being Weather-beaten and hanging without it self, directs passengers into the Inn.
p-acp dt n1, r-crq vbg j cc vvg p-acp pn31 n1, vvz n2 p-acp dt n1.
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58
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1068
To a bell, which beeing deafe and hearing not it selfe, calls the people into the Church to heare.
To a bell, which being deaf and hearing not it self, calls the people into the Church to hear.
p-acp dt n1, r-crq vbg j cc vvg xx pn31 n1, vvz dt n1 p-acp dt n1 pc-acp vvi.
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1069
To a nightingale ▪ which beeing restles and sitting vpon a thorne her selfe, brings others by her singing into a sweete sle•pe.
To a nightingale ▪ which being restless and sitting upon a thorn her self, brings Others by her singing into a sweet sle•pe.
p-acp dt n1 ▪ r-crq vbg j cc vvg p-acp dt n1 po31 n1, vvz n2-jn p-acp pno31 vvg p-acp dt j n1.
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1070
To a goldsmith, which beeing beggerly and hauing not one peice of plate to vse himselfe, hath store for others which he shewes and sells in his shoppe.
To a goldsmith, which being beggarly and having not one piece of plate to use himself, hath store for Others which he shows and sells in his shop.
p-acp dt n1, r-crq vbg j cc j-vvg xx crd n1 pp-f n1 pc-acp vvi px31, vhz n1 p-acp n2-jn r-crq pns31 vvz cc vvz p-acp po31 n1.
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1071
Lastly, to a ridiculous actor in the citie of Smyrna, which pronouncing; ô coelum, O heauen, pointed with his finger toward the ground:
Lastly, to a ridiculous actor in the City of Smyrna, which pronouncing; o coelum, Oh heaven, pointed with his finger towards the ground:
ord, p-acp dt j n1 p-acp dt n1 pp-f np1, r-crq vvg; uh fw-la, uh n1, vvn p-acp po31 n1 p-acp dt n1:
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1072
which when Polemo the cheifest man in the place sawe, he could abide to stay no longer,
which when Polemo the chiefest man in the place saw, he could abide to stay no longer,
r-crq c-crq np1 dt js-jn n1 p-acp dt n1 vvd, pns31 vmd vvi pc-acp vvi av-dx av-jc,
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1073
but went from the company in a chase, saying, This •oole hath made a solecisme with his ha••• hee hath spoken false Latine w••• his hand.
but went from the company in a chase, saying, This •oole hath made a solecism with his ha••• he hath spoken false Latin w••• his hand.
cc-acp vvd p-acp dt n1 p-acp dt n1, vvg, d n1 vhz vvn dt n1 p-acp po31 n1 pns31 vhz vvn j jp n1 po31 n1.
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58
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1074
Such are all they, which teach one thing and do another: which teach well, and doe ill.
Such Are all they, which teach one thing and doe Another: which teach well, and do ill.
d vbr d pns32, r-crq vvb pi n1 cc n1 j-jn: r-crq vvb av, cc vdb av-jn.
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58
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1075
They are like a blunt whe•stone: a deformed painter: a weather-beaten signe: a deafe bell: a restles nightingale: a beggerly goldsmith:
They Are like a blunt whe•stone: a deformed painter: a Weather-beaten Signen: a deaf bell: a restless nightingale: a beggarly goldsmith:
pns32 vbr av-j dt j n1: dt j-vvn n1: dt j n1: dt j n1: dt j n1: dt j n1:
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1076
a ridiculous actor, which pronounceth the heauen, and pointeth to the earth.
a ridiculous actor, which pronounceth the heaven, and pointeth to the earth.
dt j n1, r-crq vvz dt n1, cc vvz p-acp dt n1.
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1077
But he that sitteth in the heauen, shall laugh all such to scorne, the Lord shall haue them in derision,
But he that Sitteth in the heaven, shall laugh all such to scorn, the Lord shall have them in derision,
p-acp pns31 cst vvz p-acp dt n1, vmb vvi d d pc-acp vvi, dt n1 vmb vhi pno32 p-acp n1,
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1078
and hisse them off from the stage.
and hiss them off from the stage.
cc vvi pno32 a-acp p-acp dt n1.
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1079
Because howsoeuer they haue the heauen commonly at their tongues ende, yet they haue the earth continually at their fingers ende.
Because howsoever they have the heaven commonly At their tongues end, yet they have the earth continually At their fingers end.
p-acp c-acp pns32 vhb dt n1 av-j p-acp po32 n2 vvi, av pns32 vhb dt n1 av-j p-acp po32 n2 vvi.
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1080
So that they speake false Latine with their hand; nay that which is worse, they speake false Diuinitie with their hand.
So that they speak false Latin with their hand; nay that which is Worse, they speak false Divinity with their hand.
av cst pns32 vvb j jp p-acp po32 n1; uh cst r-crq vbz av-jc, pns32 vvb j n1 p-acp po32 n1.
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1081
Whereas we might easily auoide all such irregularitie, & make true congruity betweene the tongue and the hand,
Whereas we might Easily avoid all such irregularity, & make true congruity between the tongue and the hand,
cs pns12 vmd av-j vvi d d n1, cc vvi j n1 p-acp dt n1 cc dt n1,
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1082
if we would make this text of holy Scripture, the rule of our whole life.
if we would make this text of holy Scripture, the Rule of our Whole life.
cs pns12 vmd vvi d n1 pp-f j n1, dt n1 pp-f po12 j-jn n1.
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1083
For then, I assure you, we should euery one of vs play our parts so well, that in the end, the tragedie of this wofull life beeing once finished, we should haue an applause and a plaudite of the whole theatre, not onely of men and Angels,
For then, I assure you, we should every one of us play our parts so well, that in the end, the tragedy of this woeful life being once finished, we should have an applause and a plaudite of the Whole theatre, not only of men and Angels,
p-acp av, pns11 vvb pn22, pns12 vmd d pi pp-f pno12 vvi po12 n2 av av, cst p-acp dt n1, dt n1 pp-f d j n1 vbg a-acp vvn, pns12 vmd vhi dt n1 cc dt fw-la pp-f dt j-jn n1, xx av-j pp-f n2 cc n2,
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1084
but euen of God himselfe, who doth alwaies behold vs. Wherefore out of these fewe words, let vs obserue these two parts.
but even of God himself, who does always behold us Wherefore out of these few words, let us observe these two parts.
cc-acp av pp-f np1 px31, r-crq vdz av vvi pno12 c-crq av pp-f d d n2, vvb pno12 vvi d crd n2.
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58
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1085
The first negatiue, what must not be: neither Pastor nor people must teach one thing and doe another: That must not be. The First negative, what must not be: neither Pastor nor people must teach one thing and doe Another: That must not be.
dt ord j-jn, q-crq vmb xx vbi: d n1 ccx n1 vmb vvi crd n1 cc n1 j-jn: cst vmb xx vbi.
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1086
The second affirmatiue, what must be: both Past•r and people must doe that themselues, which they teach others to doe. That must be.
The second affirmative, what must be: both Past•r and people must do that themselves, which they teach Others to doe. That must be.
dt ord j, q-crq vmb vbi: d n1 cc n1 vmb vdi d px32, r-crq pns32 vvb n2-jn p-acp n1. cst vmb vbi.
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1087
For He that both doth and teacheth, the same, shall be called great in the kingdome of heauen.
For He that both does and Teaches, the same, shall be called great in the Kingdom of heaven.
p-acp pns31 cst d vdz cc vvz, dt d, vmb vbi vvn j p-acp dt n1 pp-f n1.
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1088
First, that the Pastor must not teach one thing and doe another, appeareth in the fourth of Leuiticus.
First, that the Pastor must not teach one thing and doe Another, appears in the fourth of Leviticus.
ord, cst dt n1 vmb xx vvi crd n1 cc n1 j-jn, vvz p-acp dt ord pp-f np1.
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1089
Where almighty God appointeth the selfe same sacrifice should be offered for the sinne of the Priest, which is offered for the sinne of the whole people. Where almighty God appoints the self same sacrifice should be offered for the sin of the Priest, which is offered for the sin of the Whole people.
c-crq j-jn np1 vvz dt n1 d n1 vmd vbi vvn p-acp dt n1 pp-f dt n1, r-crq vbz vvn p-acp dt n1 pp-f dt j-jn n1.
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1090
So that all the people may better sinne, though it be a thousand times, then the Priest may sinne though it be but once.
So that all the people may better sin, though it be a thousand times, then the Priest may sin though it be but once.
av cst d dt n1 vmb vvi n1, cs pn31 vbb dt crd n2, cs dt n1 vmb vvi cs pn31 vbi cc-acp a-acp.
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1091
For the people sinning, offend onely by their sinne: but the Priest sinning offendeth more by his example, then by his sinne.
For the people sinning, offend only by their sin: but the Priest sinning offends more by his Exampl, then by his sin.
p-acp dt n1 vvg, vvb av-j p-acp po32 n1: p-acp dt n1 vvg vvz dc p-acp po31 n1, av p-acp po31 n1.
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1092
Therefore Moses beeing comm•••ded by throwing downe his rod, to worke miracles, deliuered it to Aaaon, To signifie, that especially it belongeth to him to doe somewhat himselfe, whose duty is to teach others.
Therefore Moses being comm•••ded by throwing down his rod, to work Miracles, Delivered it to Aaaon, To signify, that especially it belongeth to him to do somewhat himself, whose duty is to teach Others.
av np1 vbg vvn p-acp vvg a-acp po31 n1, pc-acp vvi n2, vvd pn31 p-acp np1, pc-acp vvi, cst av-j pn31 vvz p-acp pno31 pc-acp vdi av px31, rg-crq n1 vbz pc-acp vvi n2-jn.
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1093
Whereupon also our Sauiour giues vs a caueat, to beware of false Prophets, because they say and do not.
Whereupon also our Saviour gives us a caveat, to beware of false prophets, Because they say and do not.
c-crq av po12 n1 vvz pno12 dt n1, pc-acp vvi pp-f j n2, c-acp pns32 vvb cc vdb xx.
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1094
They say one thing, and doe another. They say one thing, and doe Another.
pns32 vvb crd n1, cc n1 j-jn.
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1095
They bind heauie burthens which they tie vpon other mens backes, but touch not those burdens themselues,
They bind heavy burdens which they tie upon other men's backs, but touch not those burdens themselves,
pns32 vvb j n2 r-crq pns32 vvb p-acp j-jn ng2 n2, p-acp n1 xx d n2 px32,
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1096
so much as with the least of their fin•ers.
so much as with the least of their fin•ers.
av av-d c-acp p-acp dt ds pp-f po32 n2.
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1097
So that that which was fondly and falsly said of Christ, He saued others, himselfe he cannot saue:
So that that which was fondly and falsely said of christ, He saved Others, himself he cannot save:
av cst d r-crq vbds av-j cc av-j vvd pp-f np1, pns31 vvd n2-jn, px31 pns31 vmbx vvi:
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1098
may be fitly & truly said of these ▪ They saue others, themselues they cannot saue.
may be fitly & truly said of these ▪ They save Others, themselves they cannot save.
vmb vbi av-j cc av-j vvd pp-f d ▪ pns32 vvb n2-jn, px32 pns32 vmbx vvi.
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1099
Whereas the Apostle making Timothy an example for all ministers to follow, writeth thus to him;
Whereas the Apostle making Timothy an Exampl for all Ministers to follow, Writeth thus to him;
cs dt n1 vvg np1 dt n1 p-acp d n2 pc-acp vvi, vvz av p-acp pno31;
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1100
Take heed to thy selfe, and to doctrine: for in doing so, thou shalt both saue thy selfe, and them that heare th•e.
Take heed to thy self, and to Doctrine: for in doing so, thou shalt both save thy self, and them that hear th•e.
vvb n1 p-acp po21 n1, cc p-acp n1: c-acp p-acp vdg av, pns21 vm2 av-d vvi po21 n1, cc pno32 cst vvb n1.
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1101
By taking keede to thy doctrine, thou shalt saue them that heare thee: by taking heede to thy selfe, thou shalt saue thy selfe.
By taking keede to thy Doctrine, thou shalt save them that hear thee: by taking heed to thy self, thou shalt save thy self.
p-acp vvg av p-acp po21 n1, pns21 vm2 vvi pno32 cst vvb pno21: p-acp vvg n1 p-acp po21 n1, pns21 vm2 vvi po21 n1.
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1102
Otherwise if thou take heede to thy doctrine, and not to thy selfe, thou m••est well saue others that heare thee, but thy selfe thou canst not saue.
Otherwise if thou take heed to thy Doctrine, and not to thy self, thou m••est well save Others that hear thee, but thy self thou Canst not save.
av cs pns21 vvb n1 p-acp po21 n1, cc xx p-acp po21 n1, pns21 vv2 av vvi n2-jn cst vvb pno21, p-acp po21 n1 pns21 vm2 xx vvi.
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1103
Thou maiest well preach to others, but thou shalt be sure to prooue a cast-away thy selfe.
Thou Mayest well preach to Others, but thou shalt be sure to prove a castaway thy self.
pns21 vm2 av vvi p-acp n2-jn, cc-acp pns21 vm2 vbi j pc-acp vvi dt n1 po21 n1.
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1104
For when two pray, if the one blesse, and the other curse, whose prayer will God heare? And is it not then much more dangerous, For when two pray, if the one bless, and the other curse, whose prayer will God hear? And is it not then much more dangerous,
p-acp c-crq crd vvb, cs dt crd vvb, cc dt j-jn n1, rg-crq n1 vmb np1 vvi? cc vbz pn31 xx av av-d av-dc j,
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1105
when out of one and the selfe same mouth commeth both blessing and cursing? When one and the selfe same Minister, teacheth well, whereby the people are blessed,
when out of one and the self same Mouth comes both blessing and cursing? When one and the self same Minister, Teaches well, whereby the people Are blessed,
c-crq av pp-f crd cc dt n1 d n1 vvz d n1 cc vvg? c-crq crd cc dt n1 d n1, vvz av, c-crq dt n1 vbr vvn,
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1106
and yet doth ill, whereby he himselfe is accursed? Is it not likely that God will rather respect his cursed doing to p•nish it,
and yet does ill, whereby he himself is accursed? Is it not likely that God will rather respect his cursed doing to p•nish it,
cc av vdz j-jn, c-crq pns31 px31 vbz vvn? vbz pn31 xx j cst np1 vmb av-c vvi po31 j-vvn vdg pc-acp vvi pn31,
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1107
then regard his 〈 ◊ 〉 teaching to praise it? Certainly the Psal•ist puts the matter out of all doubt, where he saies, That God will surely cast away, God will reiect, God will destroy the enemy and the auenger. The enemie and the auenger:
then regard his 〈 ◊ 〉 teaching to praise it? Certainly the Psal•ist puts the matter out of all doubt, where he Says, That God will surely cast away, God will reject, God will destroy the enemy and the avenger. The enemy and the avenger:
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1108
Who is he? He that is an enemy to Gods glorie in that he doth ill,
Who is he? He that is an enemy to God's glory in that he does ill,
r-crq vbz pns31? pns31 cst vbz dt n1 p-acp npg1 n1 p-acp cst pns31 vdz av-jn,
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1109
and yet would seeme to be an auenger, to be a maintainer, to be a defender of Gods glory, in that he teacheth well, he is the enemy and the auenger.
and yet would seem to be an avenger, to be a maintainer, to be a defender of God's glory, in that he Teaches well, he is the enemy and the avenger.
cc av vmd vvi pc-acp vbi dt n1, pc-acp vbi dt n1, pc-acp vbi dt n1 pp-f npg1 n1, p-acp cst pns31 vvz av, pns31 vbz dt n1 cc dt n1.
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1110
And such an one as this, which is indeede an enemie, and yet would seeme to bee an auenger, which is indeed a foe,
And such an one as this, which is indeed an enemy, and yet would seem to be an avenger, which is indeed a foe,
cc d dt pi p-acp d, r-crq vbz av dt n1, cc av vmd vvi pc-acp vbi dt n1, r-crq vbz av dt n1,
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1111
and yet would seeme to be a friend, which doth indeed ill, and yet would seeme to teach well, such an one I say, will God destroy.
and yet would seem to be a friend, which does indeed ill, and yet would seem to teach well, such an one I say, will God destroy.
cc av vmd vvi pc-acp vbi dt n1, r-crq vdz av av-jn, cc av vmd vvi pc-acp vvi av, d dt pi pns11 vvb, vmb np1 vvi.
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1112
To the wicked thus saith the Lord.
To the wicked thus Says the Lord.
p-acp dt j av vvz dt n1.
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1113
Why doest thou preach my lawes, and take my statutes in thy mouth, whereas thou hatest to be thy selfe reformed by them,
Why dost thou preach my laws, and take my statutes in thy Mouth, whereas thou Hatest to be thy self reformed by them,
q-crq vd2 pns21 vvi po11 n2, cc vvb po11 n2 p-acp po21 n1, cs pns21 vv2 pc-acp vbi po21 n1 vvn p-acp pno32,
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1114
and hast cast my words behinde thee? By thine owne mouth, by thine owne confession I will condemne thee, thou naughtie, thou lewd seruant.
and hast cast my words behind thee? By thine own Mouth, by thine own Confessi I will condemn thee, thou naughty, thou lewd servant.
cc vh2 vvn po11 n2 p-acp pno21? p-acp po21 d n1, p-acp po21 d n1 pns11 vmb vvi pno21, pns21 j, pns21 j n1.
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1115
Thine owne words shall accuse thee, and not I, yea thine owne lips shall beare witn•sse against thee. Thine own words shall accuse thee, and not I, yea thine own lips shall bear witn•sse against thee.
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1116
For why goest thou about to take a little moate out of thy brothers eye, and doest not first cast out that great beame which is in thine owne eye? Why goest thou to other mens houses,
For why goest thou about to take a little moat out of thy Brother's eye, and dost not First cast out that great beam which is in thine own eye? Why goest thou to other men's houses,
p-acp q-crq vv2 pns21 p-acp pc-acp vvi dt j n1 av pp-f po21 ng1 n1, cc vd2 xx ord vvn av d j n1 r-crq vbz p-acp po21 d n1? q-crq vv2 pns21 p-acp j-jn ng2 n2,
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1117
and priest into other mens matters, and doest not first go to thine owne house,
and priest into other men's matters, and dost not First go to thine own house,
cc n1 p-acp j-jn ng2 n2, cc vd2 xx ord vvi p-acp po21 d n1,
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1118
and see that all bee well in thine owne heart? What meanest thou to doe? Thou that teachest others, doest thou not teach thy selfe? Thou that preachest a mā should not steale, dost thou steale? If thou be a preacher,
and see that all be well in thine own heart? What Meanest thou to do? Thou that Teachest Others, dost thou not teach thy self? Thou that Preachest a man should not steal, dost thou steal? If thou be a preacher,
cc vvb cst d vbb av p-acp po21 d n1? q-crq vv2 pns21 pc-acp vdi? pns21 cst vv2 n2-jn, vd2 pns21 xx vvi po21 n1? pns21 cst vv2 dt n1 vmd xx vvi, vd2 pns21 vvi? cs pns21 vbb dt n1,
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1119
then preach to thy selfe as well as others. If thou be a Physitian, then cure thy selfe as well as others.
then preach to thy self as well as Others. If thou be a physician, then cure thy self as well as Others.
av vvb p-acp po21 n1 c-acp av c-acp n2-jn. cs pns21 vbb dt n1, av vvi po21 n1 c-acp av c-acp n2-jn.
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1120
Seeing indeed as Hierome writeth, he is too nice and to daintie a Physitian, either for the body or els for the soule, which prescribeth fa••ing to others,
Seeing indeed as Jerome Writeth, he is too Nicaenae and to dainty a physician, either for the body or Else for the soul, which prescribeth fa••ing to Others,
vvg av p-acp np1 vvz, pns31 vbz av j cc p-acp j dt n1, av-d p-acp dt n1 cc av p-acp dt n1, r-crq vvz n1 p-acp n2-jn,
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1121
and is sicke of a surfet himselfe.
and is sick of a surfeit himself.
cc vbz j pp-f dt n1 px31.
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1122
Wherefore the godly Pastor must not prescribe fasting to others and be sicke of a surfe• himselfe:
Wherefore the godly Pastor must not prescribe fasting to Others and be sick of a surfe• himself:
c-crq dt j n1 vmb xx vvi vvg p-acp n2-jn cc vbi j pp-f dt n1 px31:
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1123
he must not teach one thing and doe an other.
he must not teach one thing and do an other.
pns31 vmb xx vvi crd n1 cc vdb dt n-jn.
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1124
For not be that onely teacheth, but He that both doth and teacheth, the same shall be called great in the kingdome of heauen.
For not be that only Teaches, but He that both does and Teaches, the same shall be called great in the Kingdom of heaven.
p-acp xx vbi d av-j vvz, cc-acp pns31 cst d vdz cc vvz, dt d vmb vbi vvn j p-acp dt n1 pp-f n1.
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1125
Now the people also are forbidden to teach one thing and doe an other, as well as the Pastor.
Now the people also Are forbidden to teach one thing and do an other, as well as the Pastor.
av dt n1 av vbr vvn pc-acp vvi crd n1 cc vdb dt n-jn, c-acp av c-acp dt n1.
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1126
For all Christians must imitate the example of Christ. And for Christ S. Iohn tells vs, that he was full of grace and truth.
For all Christians must imitate the Exampl of christ. And for christ S. John tells us, that he was full of grace and truth.
p-acp d np1 vmb vvi dt n1 pp-f np1. cc p-acp np1 np1 np1 vvz pno12, cst pns31 vbds j pp-f n1 cc n1.
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1127
The fulnesse of his truth, made him teach well: of his grace, doe well. The fullness of his truth, made him teach well: of his grace, do well.
dt n1 pp-f po31 n1, vvd pno31 vvi av: pp-f po31 n1, vdb av.
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1128
Saint Peter likewise, that hee did no sinne, neither was there guile found in his mouth.
Saint Peter likewise, that he did no sin, neither was there guile found in his Mouth.
n1 np1 av, cst pns31 vdd dx n1, dx vbds a-acp n1 vvn p-acp po31 n1.
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1129
Many haue no guilt found in their mouthes, which notwithstanding 〈 ◊ 〉 sinne.
Many have no guilt found in their mouths, which notwithstanding 〈 ◊ 〉 sin.
av-d vhb dx n1 vvn p-acp po32 n2, r-crq a-acp 〈 sy 〉 n1.
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1130
But euen as Christ had neither guile in his teaching, not yet sinne in his doing:
But even as christ had neither guile in his teaching, not yet sin in his doing:
p-acp av-j c-acp np1 vhd av-dx n1 p-acp po31 n-vvg, xx av n1 p-acp po31 vdg:
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1131
so wee that are Christians must neither deceiue others by teaching guilfully, nor yet deceiue our selues by doing sinnefully.
so we that Are Christians must neither deceive Others by teaching guilefully, nor yet deceive our selves by doing sinfully.
av pns12 cst vbr njpg2 vmb av-dx vvi n2-jn p-acp vvg av-j, ccx av vvi po12 n2 p-acp vdg av-j.
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1132
For wee knowe that not euery one that saith, Lord, Lord, shall be saued.
For we know that not every one that Says, Lord, Lord, shall be saved.
c-acp pns12 vvb cst xx d pi cst vvz, n1, n1, vmb vbi vvn.
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1133
Neither yet euery one that saith, The Temple of the Lord, the Temple of the Lord, shall be blessed.
Neither yet every one that Says, The Temple of the Lord, the Temple of the Lord, shall be blessed.
av-d av d pi cst vvz, dt n1 pp-f dt n1, dt n1 pp-f dt n1, vmb vbi vvn.
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1134
Seeing oftentimes a man, the nearer he is to the Temple of the Lord, the further hee is from the Lord of the Temple.
Seeing oftentimes a man, the nearer he is to the Temple of the Lord, the further he is from the Lord of the Temple.
vvg av dt n1, dt av-jc pns31 vbz p-acp dt n1 pp-f dt n1, dt av-jc pns31 vbz p-acp dt n1 pp-f dt n1.
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1135
Therefore as that figtree was accursed, which did beare leaues and no fruit: so shall euery man be accursed which beareth leaues without fruit.
Therefore as that Fig tree was accursed, which did bear leaves and no fruit: so shall every man be accursed which bears leaves without fruit.
av c-acp d n1 vbds vvn, r-crq vdd vvi n2 cc dx n1: av vmb d n1 vbi vvn r-crq vvz n2 p-acp n1.
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1136
I meane a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be euer tormented.
I mean a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be ever tormented.
pns11 vvb dt n1 pp-f vvg, p-acp d n1 pp-f vdg. uh d dt n1 vbg a-acp vvn, vmb vbi av vvn.
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1137
For knowing his masters will, nay knowing it so well, that he is able to teach it others also,
For knowing his Masters will, nay knowing it so well, that he is able to teach it Others also,
p-acp vvg po31 n2 vmb, uh-x vvg pn31 av av, cst pns31 vbz j pc-acp vvi pn31 n2-jn av,
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1138
and yet doing it not himselfe, he shall be beaten with many stripes.
and yet doing it not himself, he shall be beaten with many stripes.
cc av vdg pn31 xx px31, pns31 vmb vbi vvn p-acp d n2.
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1139
Chrysostome saith, that drunken men haue both strings wherewith their tongues are tied, so that they can teach nothing well;
Chrysostom Says, that drunken men have both strings wherewith their tongues Are tied, so that they can teach nothing well;
np1 vvz, cst j n2 vhb d n2 c-crq po32 n2 vbr vvn, av cst pns32 vmb vvi pix av;
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1140
and also strings wherewith their hands are tied, so that they can doe nothing well. They are both tongueti'de, and handti'de.
and also strings wherewith their hands Are tied, so that they can do nothing well. They Are both tongueti'de, and handti'de.
cc av n2 c-crq po32 n2 vbr vvn, av cst pns32 vmb vdi pix av. pns32 vbr av-d vvd, cc vvd.
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1141
But such as knowe their masters wil, and do it not, are worse then drunken men.
But such as know their Masters will, and do it not, Are Worse then drunken men.
p-acp d c-acp vvb po32 n2 vmb, cc vdb pn31 xx, vbr av-jc cs j n2.
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1142
For though the string of their tongue bee loose, as that stammerers in the Gospell was,
For though the string of their tongue be lose, as that stammerers in the Gospel was,
p-acp cs dt n1 pp-f po32 n1 vbb j, c-acp d n2 p-acp dt n1 vbds,
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1143
so that they can teach wel enough:
so that they can teach well enough:
av cst pns32 vmb vvi av av-d:
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1144
yet the string of their hand is not loose, their hand is still bound vp in their bosome,
yet the string of their hand is not lose, their hand is still bound up in their bosom,
av dt n1 pp-f po32 n1 vbz xx j, po32 n1 vbz av vvn a-acp p-acp po32 n1,
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1145
as that loyterers in the Prouerbs is, so that they can doe nothing well.
as that loiterers in the Proverbs is, so that they can do nothing well.
c-acp d n2 p-acp dt n2 vbz, av cst pns32 vmb vdi pix av.
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1146
Therfore they draw neere to God with their tongues, but are far from him with their reines.
Therefore they draw near to God with their tongues, but Are Far from him with their reins.
av pns32 vvb av-j p-acp np1 p-acp po32 n2, cc-acp vbr av-j p-acp pno31 p-acp po32 n2.
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1147
Yea they are so farre from comming to him with th•ir hearts, that they neuer come neere him so much as with their hands.
Yea they Are so Far from coming to him with th•ir hearts, that they never come near him so much as with their hands.
uh pns32 vbr av av-j p-acp vvg p-acp pno31 p-acp j n2, cst pns32 av-x vvb av-j pno31 av av-d c-acp p-acp po32 n2.
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1148
But though they haue the smooth tongue of Iacob, which teacheth well; yet they haue the rough hand of Esau, which doth ill.
But though they have the smooth tongue of Iacob, which Teaches well; yet they have the rough hand of Esau, which does ill.
p-acp cs pns32 vhb dt j n1 pp-f np1, r-crq vvz av; av pns32 vhb dt j n1 pp-f np1, r-crq vdz av-jn.
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1149
Such doe not touch Christ, but throng Christ.
Such do not touch christ, but throng christ.
d vdb xx vvi np1, cc-acp n1 np1.
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1150
They touch Christ, as the good woman did, which follow him, and come neere vnto him by well doing.
They touch christ, as the good woman did, which follow him, and come near unto him by well doing.
pns32 vvb np1, c-acp dt j n1 vdd, r-crq vvb pno31, cc vvb av-j p-acp pno31 p-acp av vdg.
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1151
They throng Christ, as the rest of the people did, which oppresse and ouerwhelme him with a multitude of words, without any matter or manner of doing;
They throng christ, as the rest of the people did, which oppress and overwhelm him with a multitude of words, without any matter or manner of doing;
pns32 vvb np1, c-acp dt n1 pp-f dt n1 vdd, r-crq vvb cc vvi pno31 p-acp dt n1 pp-f n2, p-acp d n1 cc n1 pp-f vdg;
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1152
which are as wells without water, or as clouds without raine.
which Are as wells without water, or as Clouds without rain.
r-crq vbr p-acp n2 p-acp n1, cc p-acp n2 p-acp n1.
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1153
Such as the Prophet Ieremie speaketh, doe steale Gods word ▪ They haue not onely false and lying tongues, but also filching and stealing tongues.
Such as the Prophet Ieremie speaks, do steal God's word ▪ They have not only false and lying tongues, but also filching and stealing tongues.
d c-acp dt n1 np1 vvz, vdb vvi npg1 n1 ▪ pns32 vhb xx av-j j cc j-vvg n2, p-acp av vvg cc vvg n2.
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1154
For teaching well, and doing ill, their teaching doth not become them, it doth not beseeme them, it doth not belong vnto them.
For teaching well, and doing ill, their teaching does not become them, it does not beseem them, it does not belong unto them.
p-acp vvg av, cc vdg n-jn, po32 n-vvg vdz xx vvi pno32, pn31 vdz xx vvi pno32, pn31 vdz xx vvi p-acp pno32.
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1155
It is strange that a man should steale with his tongue: euen as it is strange also, that a man should speake with his hand.
It is strange that a man should steal with his tongue: even as it is strange also, that a man should speak with his hand.
pn31 vbz j cst dt n1 vmd vvi p-acp po31 n1: av c-acp pn31 vbz j av, cst dt n1 vmd vvi p-acp po31 n1.
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1156
Yet as I noted before, that these speak false construction with their hand: so now I note that these steale true construction with their tongue.
Yet as I noted before, that these speak false construction with their hand: so now I note that these steal true construction with their tongue.
av c-acp pns11 vvd a-acp, cst d vvb j n1 p-acp po32 n1: av av pns11 vvb cst d n1 j n1 p-acp po32 n1.
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1157
They steale their words, I say, howsoeuer otherwise they be most true, who as Austin writeth, would seeme to be righteous in that they teach the words of God, whereas indeed they are vnrighteous, in that they doe the works of the deuill.
They steal their words, I say, howsoever otherwise they be most true, who as Austin Writeth, would seem to be righteous in that they teach the words of God, whereas indeed they Are unrighteous, in that they do the works of the Devil.
pns32 vvi po32 n2, pns11 vvb, c-acp av pns32 vbb av-ds j, r-crq p-acp np1 vvz, vmd vvi pc-acp vbi j p-acp cst pns32 vvb dt n2 pp-f np1, cs av pns32 vbr j, p-acp cst pns32 vdb dt n2 pp-f dt n1.
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1158
Wherefore we that are a holy people, must not teach the words of God, and doe the workes of the deuil;
Wherefore we that Are a holy people, must not teach the words of God, and do the works of the Devil;
c-crq pns12 d vbr dt j n1, vmb xx vvi dt n2 pp-f np1, cc vdb dt n2 pp-f dt n1;
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1159
we must not teach one thing, and doe an other.
we must not teach one thing, and do an other.
pns12 vmb xx vvi crd n1, cc vdb dt n-jn.
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1160
For not hee that only teacheth, but Hee that both doth and teacheth, the same shall be called great in the kingdome of heauen.
For not he that only Teaches, but He that both does and Teaches, the same shall be called great in the Kingdom of heaven.
p-acp xx pns31 cst av-j vvz, cc-acp pns31 cst d vdz cc vvz, dt d vmb vbi vvn j p-acp dt n1 pp-f n1.
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1161
Thus much for the first part negatiue, what must not be. Neither Pastor nor people, must teach one thing, and doe another. That must not be.
Thus much for the First part negative, what must not be. Neither Pastor nor people, must teach one thing, and doe Another. That must not be.
av av-d c-acp dt ord n1 j-jn, q-crq vmb xx vbi. av-d n1 ccx n1, vmb vvi crd n1, cc n1 j-jn. cst vmb xx vbi.
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1162
The second part affirmatiue followeth, what must be. Both Pastor and people must do that themselues which they teach others to doe. That must be.
The second part affirmative follows, what must be. Both Pastor and people must do that themselves which they teach Others to doe. That must be.
dt ord n1 j vvz, q-crq vmb vbi. av-d n1 cc n1 vmb vdi d px32 q-crq pns32 vvb n2-jn p-acp n1. cst vmb vbi.
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1163
First, for the Pastor he hath two kind of garments. A brestplate, and an Ephod. The breast-plate shewes that hee must haue science to teach:
First, for the Pastor he hath two kind of garments. A breastplate, and an Ephod. The breastplate shows that he must have science to teach:
ord, p-acp dt n1 pns31 vhz crd n1 pp-f n2. dt n1, cc dt n1. dt n1 vvz cst pns31 vmb vhi n1 pc-acp vvi:
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1164
the Ephod shewes that hee must haue conscience to doe that which hee teach•th. And in the verie breastplate it selfe is written, not onely Vrim, but also Thummim. Vrim signifies light. Thummim signifies perfection.
the Ephod shows that he must have conscience to do that which he teach•th. And in the very breastplate it self is written, not only Urim, but also Thummim. Vrim signifies Light. Thummim signifies perfection.
dt n1 vvz cst pns31 vmb vhi n1 pc-acp vdi d r-crq pns31 vvz. cc p-acp dt j n1 pn31 n1 vbz vvn, xx av-j j, cc-acp av j. np1 vvz n1. np1 vvz n1.
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1165
To prooue that the Pastor, must not onely be the light of the world, but also the salt of the earth:
To prove that the Pastor, must not only be the Light of the world, but also the salt of the earth:
p-acp vvi cst dt n1, vmb xx av-j vbi dt n1 pp-f dt n1, cc-acp av dt n1 pp-f dt n1:
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1166
not onely a light of direction in his teaching, but also a patterne of perfection in his doing.
not only a Light of direction in his teaching, but also a pattern of perfection in his doing.
xx av-j dt n1 pp-f n1 p-acp po31 n-vvg, cc-acp av dt n1 pp-f n1 p-acp po31 vdg.
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1167
For euen as the snuffers of the tabernacle were made of pure gold:
For even as the snuffers of the tabernacle were made of pure gold:
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1168
so Preachers which should purge and dresse, and cleare others that they may burne-out brightly, must be made of pure gold, that by doing well they may also shine themselues.
so Preachers which should purge and dress, and clear Others that they may burne-out brightly, must be made of pure gold, that by doing well they may also shine themselves.
av n2 r-crq vmd vvi cc vvi, cc j n2-jn cst pns32 vmb j av-j, vmb vbi vvn pp-f j n1, cst p-acp vdg av pns32 vmb av vvi px32.
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1169
Hence it is that the Priest hath out of the sacrifices for his share, the shake-breast & the right sho•lder.
Hence it is that the Priest hath out of the Sacrifices for his share, the shake-breast & the right sho•lder.
av pn31 vbz d dt n1 vhz av pp-f dt n2 p-acp po31 n1, dt n1 cc dt j-jn n1.
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1170
The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well.
The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well.
dt n1 vvz pno31 p-acp n1 pp-f vvg av: dt j-jn n1 vvz pno31 p-acp n1 pp-f vdg av.
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1171
That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot, and keeps it in the right way:
That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot, and keeps it in the right Way:
cst j n1 np1 vbz vvn, dt n1 cc dt n1 pp-f np1. dt n1 vvz dt n1, cc vvz pn31 p-acp dt j-jn n1:
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1172
a chariot goes in the right way it selfe.
a chariot Goes in the right Way it self.
dt n1 vvz p-acp dt j-jn n1 pn31 n1.
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1173
And so a Minister must not onely as a horseman direct others, and set them in the right way,
And so a Minister must not only as a horseman Direct Others, and Set them in the right Way,
cc av dt n1 vmb xx av-j c-acp dt n1 vvi n2-jn, cc vvd pno32 p-acp dt j-jn n1,
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1174
but also as a chariot, he most follow a good course, and walke in the right way himselfe.
but also as a chariot, he most follow a good course, and walk in the right Way himself.
cc-acp av c-acp dt n1, pns31 av-ds vvi dt j n1, cc vvi p-acp dt j-jn n1 px31.
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1175
He must be both the horseman, that teacheth, & the chariot that doth; both the horseman and the chariot of Israel.
He must be both the horseman, that Teaches, & the chariot that does; both the horseman and the chariot of Israel.
pns31 vmb vbi d dt n1, cst vvz, cc dt n1 cst vdz; d dt n1 cc dt n1 pp-f np1.
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1176
Therefore he hath vpon the fringes of his vesture pomgrana••, and bels.
Therefore he hath upon the fringes of his vesture pomgrana••, and Bells.
av pns31 vhz p-acp dt n2 pp-f po31 n1 n1, cc n2.
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1177
Many preachers are full of bells which make a great ringing and gingling, but because they haue not pomgranats as well as bels,
Many Preachers Are full of Bells' which make a great ringing and gingling, but Because they have not Pomegranates as well as Bells,
av-d n2 vbr j pp-f n2 r-crq vvb dt j n-vvg cc vvg, p-acp c-acp pns32 vhb xx n2 p-acp av c-acp n2,
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1178
therefore all the noise that they make is but as sounding brasse or as a tinckling cymball.
Therefore all the noise that they make is but as sounding brass or as a tinkling cymbal.
av d dt n1 cst pns32 vvb vbz cc-acp c-acp vvg n1 cc p-acp dt j-vvg n1.
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1179
For the godly 〈 ◊ 〉 must not only say wel, and sound out the word of the Lord to others clearely as a bell,
For the godly 〈 ◊ 〉 must not only say well, and found out the word of the Lord to Others clearly as a bell,
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but also hee must doe well, and as a pomgranate be fruitfulll himselfe and full of good workes.
but also he must do well, and as a Pomegranate be fruitfulll himself and full of good works.
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Euen as the pillers of the Tabernacle were made of Shittim wood, and ouerlaid with pure gold: Even as the pillars of the Tabernacle were made of Shittim wood, and overlaid with pure gold:
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so preachers (which are called in the Epistle to the Galatians the pillers of the Church) must not onely be ouerlaid outwardly with pure gold, teaching the word of God purely,
so Preachers (which Are called in the Epistle to the Galatians the pillars of the Church) must not only be overlaid outwardly with pure gold, teaching the word of God purely,
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but also they must doe as they say, and inwardly bee made of Shittim wood, which neuer corrupteth, neuer rotteth, hauing no cor•uption, no rottennes•e in their liues.
but also they must do as they say, and inwardly be made of Shittim wood, which never corrupteth, never rotteth, having no cor•uption, no rottennes•e in their lives.
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Hereupon our Lord, speaking to his Prophet saies, Lift vp thy voice as a trumpet. Diuers things there are which sound louder then a trumpet;
Hereupon our Lord, speaking to his Prophet Says, Lift up thy voice as a trumpet. Diverse things there Are which found Louder then a trumpet;
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The sea, the thunder, or such like.
The sea, the thunder, or such like.
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Yet he saies not, Lift vp thy voice as the sea ▪ or lift vp thy voice as the thunder,
Yet he Says not, Lift up thy voice as the sea ▪ or lift up thy voice as the thunder,
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but lift vp thy voice as a trumpet.
but lift up thy voice as a trumpet.
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Because a trumpeter when he sounds his trumpet, he windes it with his mouth, and holds it vp with his hands: Because a trumpeter when he sounds his trumpet, he winds it with his Mouth, and holds it up with his hands:
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and so a Preacher, which is a spirituall trumpeter, must not onely by teaching well, sound forth the word of life with his mouth,
and so a Preacher, which is a spiritual trumpeter, must not only by teaching well, found forth the word of life with his Mouth,
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but also by doing well hee must support it, & hold it vp with his hands.
but also by doing well he must support it, & hold it up with his hands.
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And then doth he lift vp his voice as a trumpet.
And then does he lift up his voice as a trumpet.
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Those mysticall beasts in Ezekiel, which S. Gregorie vnderstandeth to be the Ministers of the Church, had hands vnder their wings.
Those mystical beasts in Ezekielem, which S. Gregory understandeth to be the Ministers of the Church, had hands under their wings.
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Many Preachers are full of feathers, and can soare aloft in a speculatiue kind of discour•ing:
Many Preachers Are full of Feathers, and can soar aloft in a speculative kind of discour•ing:
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but if you should search for hand• vnder their wings, perhaps you should scarse finde many times so much as halfe a hand amongst them.
but if you should search for hand• under their wings, perhaps you should scarce find many times so much as half a hand among them.
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But the godly Pastor must haue not onely wings of high wisedome and knowledge, but also hands vnder his wings to doe that which he knoweth.
But the godly Pastor must have not only wings of high Wisdom and knowledge, but also hands under his wings to do that which he Knoweth.
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For as the Prophet Malachie witnesseth, The Priests lips should keepe knowledge. For as the Prophet Malachi Witnesseth, The Priests lips should keep knowledge.
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He saies not, they should babble or vtter knowledge to others, and haue no care to keepe it themselues.
He Says not, they should babble or utter knowledge to Others, and have no care to keep it themselves.
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But hauing deliuered it to others, they must as well as others obserue and doe it themselues.
But having Delivered it to Others, they must as well as Others observe and do it themselves.
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And then indeede may their lips rightly be said to keepe knowledge.
And then indeed may their lips rightly be said to keep knowledge.
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For euen as they which repaired the walls of Ierusalem, held a sword in one hand, and wrought with the other:
For even as they which repaired the walls of Ierusalem, held a sword in one hand, and wrought with the other:
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so Preachers which by winning soules repaire and build vp the walls of the heauenly Ierusalem, must not onely hold the sword of the spirit, which is the word of God in one hand, so Preachers which by winning Souls repair and built up the walls of the heavenly Ierusalem, must not only hold the sword of the Spirit, which is the word of God in one hand,
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but also they must labour with the other hand. Else they shall pull downe and destroy rather then build vp.
but also they must labour with the other hand. Else they shall pull down and destroy rather then built up.
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But if they doe as fast as they say, then they shall build apace, and edifie very much.
But if they do as fast as they say, then they shall built apace, and edify very much.
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Therefore Saint Paul exhorteth Timothie to shew himselfe a workeman, which needeth not to be ashamed, diuiding the word of God aright ▪ Hee must not onely be a word-man, but also a work-man.
Therefore Saint Paul exhorteth Timothy to show himself a workman, which needs not to be ashamed, dividing the word of God aright ▪ He must not only be a word-man, but also a workman.
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He must not onely hold a sword in one hand, to diuide the word of God aright,
He must not only hold a sword in one hand, to divide the word of God aright,
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but also labour with the other hand, and DOE his best to shew himselfe a workeman which neede not be asham'd.
but also labour with the other hand, and do his best to show himself a workman which need not be ashamed.
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And the same Apostle exhorteth the same Timothy againe, to shew the true patterne of wholesome words. Holesome words is sound teaching:
And the same Apostle exhorteth the same Timothy again, to show the true pattern of wholesome words. Wholesome words is found teaching:
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the true patterne of holesome words, is well doing.
the true pattern of wholesome words, is well doing.
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So that he shews the true patterne of wholesome words, which patternes & samples his teaching by doing, making them both matches & paires,
So that he shows the true pattern of wholesome words, which patterns & samples his teaching by doing, making them both Matches & pairs,
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so that (as Marke the Eremite speaketh) a man may easily read all his sermons,
so that (as Mark the Eremite speaks) a man may Easily read all his Sermons,
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and all his exhortations to others, written downe as it were, and expressed in the lines of his own life.
and all his exhortations to Others, written down as it were, and expressed in the lines of his own life.
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And thus must euery faithfull preacher doe. He must haue not only a brest-plate, but also an Ephod;
And thus must every faithful preacher do. He must have not only a breastplate, but also an Ephod;
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he must haue written in this brest-plate, not onely Vrim, but also Thummim:
he must have written in this breastplate, not only Urim, but also Thummim:
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he must be like the snuffers of the tabernacle, not only purging others, but also made of pure gold himselfe:
he must be like the snuffers of the tabernacle, not only purging Others, but also made of pure gold himself:
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hee must haue for his share of the sacrifices not onely the shake-brest, but also the right shoulder:
he must have for his share of the Sacrifices not only the shake-breast, but also the right shoulder:
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he must be as Elias was, not onely the horseman, but also the chariot of Israel:
he must be as Elias was, not only the horseman, but also the chariot of Israel:
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hee must haue vpon the fringes of his vesture, not onely bells, but also pomgranats: hee must be like the pillers of the tabernacle, not only ouerlai'd outwardly with gold,
he must have upon the fringes of his vesture, not only Bells', but also Pomegranates: he must be like the pillars of the tabernacle, not only overlaid outwardly with gold,
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but also inwardly made of Shittim woode:
but also inwardly made of Shittim wood:
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hee must not onely lift vp his voice, but also lift it vp as a trumpet:
he must not only lift up his voice, but also lift it up as a trumpet:
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he must not onely haue wings, but 〈 ◊ 〉 hands vnder his wings:
he must not only have wings, but 〈 ◊ 〉 hands under his wings:
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he must not onely with his lippes vtter knowledge to others, but also keepe knowledge himselfe:
he must not only with his lips utter knowledge to Others, but also keep knowledge himself:
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hee must not onely hold a sword in one hand, but also labour with the other hand:
he must not only hold a sword in one hand, but also labour with the other hand:
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he must not onely deuide the word of God aright, but also shewe himselfe a workeman which neede not be ashamed:
he must not only divide the word of God aright, but also show himself a workman which need not be ashamed:
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he must not onely deliuer holesome words, but also shewe the true patterne of holesome words, which is a godly life. The summe is this:
he must not only deliver wholesome words, but also show the true pattern of wholesome words, which is a godly life. The sum is this:
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The faithfull Pastor must not onely teach well, but also DOE well.
The faithful Pastor must not only teach well, but also do well.
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He that both doth and teacheth, the same shall be called great in the kingdome of heauen.
He that both does and Teaches, the same shall be called great in the Kingdom of heaven.
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Now the people likewise are commanded to DOE that themselues, which they teach others to doe, as well as the Pastor.
Now the people likewise Are commanded to do that themselves, which they teach Others to doe, as well as the Pastor.
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We read that Abraham buried Sarah in the caue of Macpelah, that is in a double sepulchre. We read that Abraham buried Sarah in the cave of Machpelah, that is in a double Sepulchre.
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Hee that burieth his minde in knowledge onely, without any care of practise, he buries Sarah in a single sepulchre:
He that burieth his mind in knowledge only, without any care of practice, he buries Sarah in a single Sepulchre:
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but he that buries his minde as well in the practise and feeling of religion (which is all in all) as in the knowledge and vnderstanding of it, he buries Sarah in a double sepulchre.
but he that buries his mind as well in the practice and feeling of Religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double Sepulchre.
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And so must all we doe which are the true children of Abraham.
And so must all we do which Are the true children of Abraham.
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For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit.
For then with Abraham burying our Spirit in a double Sepulchre, we shall with Elisha have a double Spirit.
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A spirit that as well doeth, as teacheth. God appointed Moses to make a lauer with a base or a foote.
A Spirit that as well doth, as Teaches. God appointed Moses to make a laver with a base or a foot.
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Now the word Labium, signifies as well a lippe, as a lauer. Now the word Labium, signifies as well a lip, as a laver.
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So that the lauer which washeth must haue a base, and the lippe which teacheth must haue a foote.
So that the laver which washes must have a base, and the lip which Teaches must have a foot.
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Otherwise if teaching doe not stand vpon doing as vpon a foote, then surely it is footelesse,
Otherwise if teaching do not stand upon doing as upon a foot, then surely it is footelesse,
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and so consequently it is bootelesse, and altogether vnprofitable.
and so consequently it is bootless, and altogether unprofitable.
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Holy Iob saies thus, Though mine aduersarie should write a booke against me, would not I take it vpon my shoulder, Holy Job Says thus, Though mine adversary should write a book against me, would not I take it upon my shoulder,
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and bind it as • crowne vnto me? That which he saith of his aduersaries booke, may not altogether vnfitly bee applied to Gods booke, which we must studie, not so much that we may bind it to our head,
and bind it as • crown unto me? That which he Says of his Adversaries book, may not altogether unfitly be applied to God's book, which we must study, not so much that we may bind it to our head,
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or beare it in our memorie to teach it, as that we may beare it vpon our shoulders to DOE it.
or bear it in our memory to teach it, as that we may bear it upon our shoulders to do it.
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Then shall it be euery way a crowne vnto vs. Simeon the sonne of Onias was as a faire Oliue tree that is fruitfull, and as a Cypres tree, which groweth •p to the clouds.
Then shall it be every Way a crown unto us Simeon the son of Onias was as a fair Olive tree that is fruitful, and as a Cypress tree, which grows •p to the Clouds.
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A Cypres tree is high but barren: an Oliue tree is fruitfull but lowe.
A Cypress tree is high but barren: an Olive tree is fruitful but low.
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So a Christian must, not onely as a Cypres tree reach vp to the clouds, by a high gift in teaching,
So a Christian must, not only as a Cypress tree reach up to the Clouds, by a high gift in teaching,
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but also hee must as an oliue tree bring forth the oyle of mercy, and be euery way fruitfull in doing.
but also he must as an olive tree bring forth the oil of mercy, and be every Way fruitful in doing.
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Then he shall be like Simeon, neither low nor barren.
Then he shall be like Simeon, neither low nor barren.
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But though he be an oliue, yet he shall be as high as the cypres tree ▪ and though he be a cypres,
But though he be an olive, yet he shall be as high as the cypress tree ▪ and though he be a cypress,
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yet he shall be as fruitfull as the oliue tree.
yet he shall be as fruitful as the olive tree.
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Noah is appointed to make a windowe in the toppe of the Arke, and a doore in the side of it;
Noah is appointed to make a window in the top of the Ark, and a door in the side of it;
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A windowe is for the eye onely to looke out; a doore is for the whole bodie to goe out.
A window is for the eye only to look out; a door is for the Whole body to go out.
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And in like manner a godly man, must not haue a windowe for contemplation as Daniel had, who said his praiers thrice a day looking out of his chamber windowe;
And in like manner a godly man, must not have a window for contemplation as daniel had, who said his Prayers thrice a day looking out of his chamber window;
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but also he must haue a doore for action as Abraham had, who entertained his guests about the heat of the day fitting in his tent doore.
but also he must have a door for actium as Abraham had, who entertained his guests about the heat of the day fitting in his tent door.
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At the windowe of contemplation he must meditate and looke to his teaching; at the dore of action hee must goe forth to his doing.
At the window of contemplation he must meditate and look to his teaching; At the door of actium he must go forth to his doing.
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Threfore by the olde lawe all those beasts are accounted vnclean that chew the cud, but diuide not the hoofe; Therefore by the old law all those beasts Are accounted unclean that chew the cud, but divide not the hoof;
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which lawe was not made for beasts, but for men.
which law was not made for beasts, but for men.
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To admonish vs, that all they are vncleane in the sight of God, which chewe the cudde by meditating of his word to teach it,
To admonish us, that all they Are unclean in the sighed of God, which chew the cud by meditating of his word to teach it,
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and yet diuide not the hoofe by following the same to doe it.
and yet divide not the hoof by following the same to do it.
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When Gedion went to warre against the Madianites, he sent home againe those souldiers which kneeled down to lappe water,
When Gideon went to war against the Midianites, he sent home again those Soldiers which kneeled down to lap water,
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and tooke those only with him, which lapt out of their hands.
and took those only with him, which leapt out of their hands.
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Because indeede they are not fit to be soldiours in Christs campe, which haue mouthes to say somewhat,
Because indeed they Are not fit to be Soldiers in Christ camp, which have mouths to say somewhat,
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but no hands to do any thing. For if they haue no hands to helpe themselues, much lesse to hurt their enemies.
but no hands to do any thing. For if they have no hands to help themselves, much less to hurt their enemies.
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And looke how these Souldiers did put their hands to their mouth; in like sort the wise woman putteth her fingers to the distaffe.
And look how these Soldiers did put their hands to their Mouth; in like sort the wise woman putteth her fingers to the distaff.
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Now there is a great resemblance betweene the distaffe and the tongue. For as a thread either longer or shorter is spun off from the distaffe;
Now there is a great resemblance between the distaff and the tongue. For as a thread either longer or shorter is spun off from the distaff;
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so from the tongue a speach.
so from the tongue a speech.
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Therefore he may be said to put his fingers to the distaffe, which puts his doing to his teaching,
Therefore he may be said to put his fingers to the distaff, which puts his doing to his teaching,
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and doeth that which hee teacheth.
and doth that which he Teaches.
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Our Sauiour speaking to his Spouse, saies thus, Let me see thy sight, let me heare thy voice.
Our Saviour speaking to his Spouse, Says thus, Let me see thy sighed, let me hear thy voice.
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As if he should say, Let me not onely heare a voice of of thy teaching,
As if he should say, Let me not only hear a voice of of thy teaching,
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but also see a fight of thy doing. Let me see thy sight, let me heare thy voice.
but also see a fight of thy doing. Let me see thy sighed, let me hear thy voice.
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Whereupon Senec• saies fitly, Be sure thou imitate him aboue all other, whome thou maist admire more when thou seest his sight, Whereupon Senec• Says fitly, Be sure thou imitate him above all other, whom thou Mayest admire more when thou See his sighed,
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then when thou hearest his voice.
then when thou Hearst his voice.
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So Paul wisheth the Philippians to follow those things which they had heard of him, and seene in him.
So Paul wishes the Philippians to follow those things which they had herd of him, and seen in him.
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His teaching they had heard of him: his doing they had seene in him. So Moses was mightie in words, and in deedes:
His teaching they had herd of him: his doing they had seen in him. So Moses was mighty in words, and in Deeds:
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Not mighty in words, and weake, or no body in deedes: but mighty in both, in words and in deedes, in teaching, and in doing.
Not mighty in words, and weak, or no body in Deeds: but mighty in both, in words and in Deeds, in teaching, and in doing.
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So Aarons rod brought forth blossomes, and almonds. Now as almonds are the fruit of blossomes:
So Aaron's rod brought forth blossoms, and almonds. Now as almonds Are the fruit of blossoms:
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in like sort doing is the fruit of teaching.
in like sort doing is the fruit of teaching.
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So the Baptist was a shining, and a burning light, He shined in knowledge, which made him able to teach well, hee burned in zeale, which made him willing to doe well.
So the Baptist was a shining, and a burning Light, He shined in knowledge, which made him able to teach well, he burned in zeal, which made him willing to do well.
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So Dauid saies, Establish me with thy free spirit, then shall I teach thy way vnto the wicked.
So David Says, Establish me with thy free Spirit, then shall I teach thy Way unto the wicked.
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He did not onely teach others the way of God, but also he was established with the free spirit of God to doe well himselfe.
He did not only teach Others the Way of God, but also he was established with the free Spirit of God to do well himself.
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So Titus was an example of good workes, and vncorrupt doctrine. Vncorrupt doctrine is teaching well: good workes is doing well.
So Titus was an Exampl of good works, and uncorrupt Doctrine. Uncorrupt Doctrine is teaching well: good works is doing well.
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How then was he an example of good workes, and vncorrupt doctrine? Clemens Alexandrinus makes the answer.
How then was he an Exampl of good works, and uncorrupt Doctrine? Clemens Alexandrian makes the answer.
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Teaching as he did, and doing as he taught, he was an example of good workes and vncorrupt doctrine.
Teaching as he did, and doing as he taught, he was an Exampl of good works and uncorrupt Doctrine.
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And so must euery one be which is the sincere seruant of God.
And so must every one be which is the sincere servant of God.
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He must with Abraham bury Sarah not onely in a sepulchre, but also in a double sepulchre:
He must with Abraham bury Sarah not only in a Sepulchre, but also in a double Sepulchre:
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he must with Moses make him, not onely a lauer, but also a base:
he must with Moses make him, not only a laver, but also a base:
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hee must with Iob, not onely bind the book to his head, but also beare it vpon his shoulders:
he must with Job, not only bind the book to his head, but also bear it upon his shoulders:
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he must with Simeon, not only be a cypres tree, but also an oliue tree; he must with Noah make him not only a window, but also a dore:
he must with Simeon, not only be a cypress tree, but also an olive tree; he must with Noah make him not only a window, but also a door:
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he must with those cleane beasts, not onely chewe the cudde, but also diuide the hoofe:
he must with those clean beasts, not only chew the cud, but also divide the hoof:
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he must with those valiant Soldiers, not only bow down his knees, but also lift vp his hands to lap water:
he must with those valiant Soldiers, not only bow down his knees, but also lift up his hands to lap water:
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he must with the wise woman, not only haue a distaffe, but also puts his fingers to it:
he must with the wise woman, not only have a distaff, but also puts his fingers to it:
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he must with the Church, not onely let Christ heare his voice, but also let him see his sight:
he must with the Church, not only let christ hear his voice, but also let him see his sighed:
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euē as Pauls excellent vertues were not only heard of him, but also seen in him;
even as Paul's excellent Virtues were not only herd of him, but also seen in him;
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euē as Moses was mightie, not only in words, but also in deeds: euen as Aarons rod did beare not onely blossoms, but also almonds:
even as Moses was mighty, not only in words, but also in Deeds: even as Aaron's rod did bear not only blossoms, but also almonds:
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euen as Iohn Baptist was a light, not onely shining, but also burning:
even as John Baptist was a Light, not only shining, but also burning:
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euē as king Dauid was a prophet, not only teaching others, but also established with grace himself:
even as King David was a Prophet, not only teaching Others, but also established with grace himself:
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euen as Titus was an example, not onely of vncorrupt doctrine, but also of good workes.
even as Titus was an Exampl, not only of uncorrupt Doctrine, but also of good works.
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The summe of all is this: The sincere seruant of God, must not onely teach well, but also DOE well.
The sum of all is this: The sincere servant of God, must not only teach well, but also do well.
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For He that both doeth and teacheth, the same shall bee called great in the kingdome of heauen.
For He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
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Now then, beloued, let vs blush, and be ashamed, that euen the verie Gentiles should goe before vs in this point.
Now then, Beloved, let us blush, and be ashamed, that even the very Gentiles should go before us in this point.
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So•iades a heathen man could say thus much, Better done then said. A good thing if thou knowe it, doe it.
So•iades a heathen man could say thus much, Better done then said. A good thing if thou know it, do it.
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It is written of Iulius Caesar, that he neuer said to his souldiers, Ite, but Venite: he neuer said, Goe ye yonder,
It is written of Julius Caesar, that he never said to his Soldiers, Item, but Venite: he never said, Go you yonder,
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but Come ye hither, I will goe with you; nay, I will go before you.
but Come you hither, I will go with you; nay, I will go before you.
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And so saves our heauenly Captaine and conquerour Iesus Christ, not Ite, but Venite, Come vnto me all ye that labour,
And so saves our heavenly Captain and conqueror Iesus christ, not Item, but Venite, Come unto me all you that labour,
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and learne of me, because I am meeke and humble in heart.
and Learn of me, Because I am meek and humble in heart.
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Hee saies not, because I talke of my humilitie, but because I am humble, because I shewe the practise of it continually in my selfe.
He Says not, Because I talk of my humility, but Because I am humble, Because I show the practice of it continually in my self.
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I (saies he) came downe from heauen to earth, I left my Fathers bosome,
I (Says he) Come down from heaven to earth, I left my Father's bosom,
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and tooke a traytors kisse, to teach all men true humilitie. Therefore there is no teacher to me, there is no master to me:
and took a Traitors kiss, to teach all men true humility. Therefore there is no teacher to me, there is no master to me:
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Learne of me, because I am meeke and humble in heart.
Learn of me, Because I am meek and humble in heart.
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This kind of instruction both by teaching, and by doing, is that two-edged sword which proceedeth out of the mouth of the Lambe.
This kind of instruction both by teaching, and by doing, is that two-edged sword which Proceedeth out of the Mouth of the Lamb.
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For tell me I pray you (if it be no trouble to you) tell me, what is the reason thinke you,
For tell me I pray you (if it be no trouble to you) tell me, what is the reason think you,
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why so many Preachers in their Churches, so many masters in their families, seeke to redresse abuses, striue against sinnes,
why so many Preachers in their Churches, so many Masters in their families, seek to redress Abuses, strive against Sins,
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and yet preuaile so little, but onely because they fight not with this two-edged sword, but with a backsword:
and yet prevail so little, but only Because they fight not with this two-edged sword, but with a backsword:
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the sword which they fight withall is very sharpe, and cuts deepe on the teaching-side, but it is blunt and hath no edge at all on the doing side.
the sword which they fight withal is very sharp, and cuts deep on the teaching-side, but it is blunt and hath no edge At all on the doing side.
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Whereas if we would fight against vngodlines with this two-edged sword, both by teaching and doing, we should soone cut downe sinne in such sort,
Whereas if we would fight against ungodliness with this two-edged sword, both by teaching and doing, we should soon Cut down sin in such sort,
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as it should neuer bee able to stand out against vs. Therefore Dauid beeing readie to reforme many things, among his people, saies in one of the Psalmes, O Lord giue me goodnesse, & knowledge.
as it should never be able to stand out against us Therefore David being ready to reform many things, among his people, Says in one of the Psalms, Oh Lord give me Goodness, & knowledge.
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Goodnes, that I may do well, and Knowledge, that I may teach well.
goodness, that I may do well, and Knowledge, that I may teach well.
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For I am sure (saies he) that all my teaching without doing, all my knowledge without goodnes, is to no purpose.
For I am sure (Says he) that all my teaching without doing, all my knowledge without Goodness, is to no purpose.
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Therfore, O Lord, giue me goodnes and knowledge. But first goodnes, and then knowledge. Because indeede, one heartfull of goodnesse, is worth an hundred headfulls of knowledge:
Therefore, Oh Lord, give me Goodness and knowledge. But First Goodness, and then knowledge. Because indeed, one heartful of Goodness, is worth an hundred headfulls of knowledge:
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one handfull of doing, is worth an hundred tongue-fuls of teaching.
one handful of doing, is worth an hundred tongue-fuls of teaching.
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For what is the hand els, but the very seale of the tongue? So that as a writing is not pleadable by the law of man without seales, no more is a word warrantable by the law of God, without works.
For what is the hand Else, but the very seal of the tongue? So that as a writing is not pleadable by the law of man without Seals, no more is a word warrantable by the law of God, without works.
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And therefore if they which serue the beast, receiue the marke of the beast, not onely in their foreheads, but also in their hands:
And Therefore if they which serve the beast, receive the mark of the beast, not only in their foreheads, but also in their hands:
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how much more then ought we which serue the liuing God, to receiue the marke of God, not onely in our foreheads by open professing of him,
how much more then ought we which serve the living God, to receive the mark of God, not only in our foreheads by open professing of him,
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but also in our hands by faithful practising that which we professe.
but also in our hands by faithful practising that which we profess.
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Therefore it is an vsuall phrase well-nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharie, or such like;
Therefore it is an usual phrase well-nigh in all the prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharias, or such like;
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I know indeede it is an Hebrewe phrase, where the hand of the Prophet signifieth the ministerie of the Prophet.
I know indeed it is an Hebrew phrase, where the hand of the Prophet signifies the Ministry of the Prophet.
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But yet this phrase may giue vs thus much to vnderstand, that if the Prophets deale so,
But yet this phrase may give us thus much to understand, that if the prophets deal so,
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as euery word of God passed not only thorough their mouthes, but also through their hands, that when we also must so deale in hearing and handling the word of God,
as every word of God passed not only through their mouths, but also through their hands, that when we also must so deal in hearing and handling the word of God,
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as we may bring vnto God, sayes Agapetus, not onely a profering of words, but also an offering of works.
as we may bring unto God, Says Agapetus, not only a proffering of words, but also an offering of works.
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Wherefore deare brethren, let your light so shine before men, that they not onely hearing your good words,
Wherefore deer brothers, let your Light so shine before men, that they not only hearing your good words,
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but also seeing your good works, may glorifie your Father which is in heauen.
but also seeing your good works, may Glorify your Father which is in heaven.
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For then I assure you, if we glorifie our Father which is in heauen, he will glorifie vs his children which are vpon earth,
For then I assure you, if we Glorify our Father which is in heaven, he will Glorify us his children which Are upon earth,
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and in the ende make vs great in the kingdome of heauen.
and in the end make us great in the Kingdom of heaven.
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O remember therefore that golden saying in the Scripture, The feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer.
O Remember Therefore that golden saying in the Scripture, The Fear of the Lord is the beginning of Wisdom, a good understanding have all they that do thereafter, the praise of it Endureth for ever.
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A good vnderstanding haue all they that doe thereafter? Why so? Because an ill vnderstanding haue all they that doe not thereafter.
A good understanding have all they that do thereafter? Why so? Because an ill understanding have all they that do not thereafter.
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They that haue vnderstanding, and doe not thereafter, that is, according to it, haue an ill vnderstanding.
They that have understanding, and do not thereafter, that is, according to it, have an ill understanding.
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But they that haue vnderstanding, and doe thereafter according to it, haue a good vnderstanding. A good vnderstanding haue all they that doe thereafter:
But they that have understanding, and do thereafter according to it, have a good understanding. A good understanding have all they that do thereafter:
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the praise of it endureth for euer. It shall be eternally rewarded. O how richly are the Apostles rewarded, how highly are they nowe honoured in heauen,
the praise of it Endureth for ever. It shall be eternally rewarded. O how richly Are the Apostles rewarded, how highly Are they now honoured in heaven,
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because when they were vpon earth, they had a good vnderstanding. They had clouen tongues. Clouen tongues? What's that? I'le tell you.
Because when they were upon earth, they had a good understanding. They had cloven tongues. Cloven tongues? What's that? I'll tell you.
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Doe you not see how our hands are clouen and diuided into fingers; So were the Apostles tongues.
Do you not see how our hands Are cloven and divided into fingers; So were the Apostles tongues.
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They (in a manner, if I may so say) had fingers vpon their tongues,
They (in a manner, if I may so say) had fingers upon their tongues,
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as well as we haue vpon our hands. It was but a word and a worke with them.
as well as we have upon our hands. It was but a word and a work with them.
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They had no sooner taught others any good thing (as O Lord what good thing did they not teach vs all) but by and by they were readie to practise it, and to performe it themselues.
They had no sooner taught Others any good thing (as O Lord what good thing did they not teach us all) but by and by they were ready to practise it, and to perform it themselves.
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Therefore they are alreadie great in the kingdome of heauen, yea, and much more shall be.
Therefore they Are already great in the Kingdom of heaven, yea, and much more shall be.
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The twelue Apostles shall sit vpon twelue thrones, iudging the twelue tribes of Israel.
The twelue Apostles shall fit upon twelue thrones, judging the twelue tribes of Israel.
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And if we can happily obtaine so much grace and goodnesse of God, as that we may haue a care and a conscience as well to doe as to teach,
And if we can happily obtain so much grace and Goodness of God, as that we may have a care and a conscience as well to do as to teach,
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then as sure as God's in heauen, wee likewise shall be great in the kingdome of heauen.
then as sure as God's in heaven, we likewise shall be great in the Kingdom of heaven.
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We shall be installed with Christ and his Apostles, in the throne of glory, when we shall heare him say vnto vs, Come yee blessed of my Father, inherit the kingdome of heauen prepared for you.
We shall be installed with christ and his Apostles, in the throne of glory, when we shall hear him say unto us, Come ye blessed of my Father, inherit the Kingdom of heaven prepared for you.
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For ye haue not onely professed, but practised: ye haue not onely taught well, but wrought well:
For you have not only professed, but practised: you have not only taught well, but wrought well:
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yee haue not onely said well, but done well, therfore now you shall be great in the kingdom of heauen.
ye have not only said well, but done well, Therefore now you shall be great in the Kingdom of heaven.
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To the which kingdome of heauen, we beseech thee, O Lord, to bring vs, euen for Iesus Christs sake. Amen. FINIS.
To the which Kingdom of heaven, we beseech thee, Oh Lord, to bring us, even for Iesus Christ sake. Amen. FINIS.
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A SERMON PREACHED before the Kings Maiestie at Draytonin Northhamptonshire. August. 6. 1605. PSAL. 132.18. As for his enemies I shall cloath them with shame;
A SERMON PREACHED before the Kings Majesty At Draytonin Northamptonshire. August. 6. 1605. PSALM 132.18. As for his enemies I shall cloth them with shame;
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but vpon himselfe shall his Crown flourish. THe Royal Prophet hauing setled himselfe in his kingdome according to his owne desire;
but upon himself shall his Crown flourish. THe Royal Prophet having settled himself in his Kingdom according to his own desire;
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and besides hauing after many wandrings to and fro, at length brought backe the Arke againe to Ierusalem;
and beside having After many wanderings to and from, At length brought back the Ark again to Ierusalem;
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maketh here his most zealous and deuout prayer to God for the continuance of his fauour both to the Church and Common-wealth committed to his gouernement.
makes Here his most zealous and devout prayer to God for the Continuance of his favour both to the Church and Commonwealth committed to his government.
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Returne, O Lord, to thy resting place, saies hee, thou and the Arke of thy strength.
Return, Oh Lord, to thy resting place, Says he, thou and the Ark of thy strength.
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Let thy Priests be cloathed with righteousnesse, and let thy Saints sing with ioyfulnesse. For thy seruant Dauids sake turne not away the face of thine anointed.
Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness. For thy servant David sake turn not away the face of thine anointed.
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Now that he might apparantly see how neere the Lord is to all them that call vpon him in faithfulnesse and truth, he waiteth not long for an answer,
Now that he might apparently see how near the Lord is to all them that call upon him in faithfulness and truth, he waits not long for an answer,
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but carries it away with him before he depart:
but carries it away with him before he depart:
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For to Dauids petition, Returne, O Lord, vnto thy resting place, thou, and the arke of thy strength;
For to David petition, Return, Oh Lord, unto thy resting place, thou, and the Ark of thy strength;
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Gods answer is this, This shall be my resting place, here will I dwell, for I haue a delight therein.
God's answer is this, This shall be my resting place, Here will I dwell, for I have a delight therein.
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I will blesse her victualls with increase, and will satisfie her poore with bread.
I will bless her victuals with increase, and will satisfy her poor with bred.
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To Dauids petition, Let thy Priests be cloathed with righteousnesse, and let thy Saints sing with ioyfulnesse;
To David petition, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness;
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Gods answer is this, I will cloath her Priests with saluation, and her Saints shall reioyce and sing. Lastly, to Dauids petition;
God's answer is this, I will cloth her Priests with salvation, and her Saints shall rejoice and sing. Lastly, to David petition;
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For thy seruant Dauids sake turne not away the face of thine annointed: Gods answer is this;
For thy servant David sake turn not away the face of thine anointed: God's answer is this;
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There shall I make the horne of Dauid flourish, I, I haue ordained a light for mine annointed.
There shall I make the horn of David flourish, I, I have ordained a Light for mine anointed.
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As for his enemies, I shall cloath them with shame: but vpon himselfe shall his crowne flourish.
As for his enemies, I shall cloth them with shame: but upon himself shall his crown flourish.
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As if he should haue said;
As if he should have said;
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Turne away the face of mine annointed? Nay, that will I neuer doe, I will indeede turne away the face of the enemies of mine annointed.
Turn away the face of mine anointed? Nay, that will I never do, I will indeed turn away the face of the enemies of mine anointed.
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Their face shall be couered with confusion, and cloathed with shame: But contrariwise, I haue ordained a light for mine annointed.
Their face shall be covered with confusion, and clothed with shame: But contrariwise, I have ordained a Light for mine anointed.
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1369
He euer shall haue a light in his face, and a crowne vpon his head. As for his enemies, I shall cloth them with shame:
He ever shall have a Light in his face, and a crown upon his head. As for his enemies, I shall cloth them with shame:
pns31 av vmb vhi dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n1. p-acp p-acp po31 n2, pns11 vmb vvi pno32 p-acp n1:
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but vpon himselfe shall his crowne flourish. These words are principally to be vnderstood of Christ.
but upon himself shall his crown flourish. These words Are principally to be understood of christ.
cc-acp p-acp px31 vmb po31 n1 vvi. d n2 vbr av-j pc-acp vbi vvn pp-f np1.
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1371
For neuer were any so clothed with shame as his enemies the cursed Iewes which murthered him.
For never were any so clothed with shame as his enemies the cursed Iewes which murdered him.
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1372
There citie was sacked, not one stone of it beeing left vpon another, and they themselues as stubble or chaffe were scattered ouer the face of the earth.
There City was sacked, not one stone of it being left upon Another, and they themselves as stubble or chaff were scattered over the face of the earth.
a-acp n1 vbds vvn, xx crd n1 pp-f pn31 vbg vvn p-acp j-jn, cc pns32 px32 p-acp n1 cc n1 vbdr vvn p-acp dt n1 pp-f dt n1.
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1373
So that they are the very shame of men, and the out-cast of all people.
So that they Are the very shame of men, and the outcast of all people.
av cst pns32 vbr dt j n1 pp-f n2, cc dt n1 pp-f d n1.
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1374
Insomuch as when we would signifie we hate a man deadly, indeede we commonly vse to say, we hate them worse then a Iewe.
Insomuch as when we would signify we hate a man deadly, indeed we commonly use to say, we hate them Worse then a Iewe.
av c-acp c-crq pns12 vmd vvi pns12 vvb dt n1 j, av pns12 av-j vvb pc-acp vvi, pns12 vvb pno32 av-jc cs dt np1.
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1375
On the other side, Christ is so exalted now, that all power is giuen him in heauen and earth,
On the other side, christ is so exalted now, that all power is given him in heaven and earth,
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1376
yea God hath giuen him a name aboue all names, that at the most sweete and most excellent name of Iesus, euerie knee and euery heart also might doe obeys•nce.
yea God hath given him a name above all names, that At the most sweet and most excellent name of Iesus, every knee and every heart also might do obeys•nce.
uh np1 vhz vvn pno31 dt n1 p-acp d n2, cst p-acp dt av-ds j cc av-ds j n1 pp-f np1, d n1 cc d n1 av vmd vdi av.
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1377
And as the Apostle prooueth out of the eight Psalme, the Lord now after all his dolorous paines and torments, hath crowned him with honour and glorie.
And as the Apostle proveth out of the eight Psalm, the Lord now After all his dolorous pains and torments, hath crowned him with honour and glory.
cc c-acp dt n1 vvz av pp-f dt crd n1, dt n1 av p-acp d po31 j n2 cc n2, vhz vvn pno31 p-acp n1 cc n1.
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1378
Neuerthelesse in a secondarie sort, this promise may be applied also to Dauid, who was a notable type of Christ;
Nevertheless in a secondary sort, this promise may be applied also to David, who was a notable type of christ;
av p-acp dt j n1, d n1 vmb vbi vvn av p-acp np1, r-crq vbds dt j n1 pp-f np1;
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1379
and so consequently to euery faithfull successor of Dauid, which is Christs vicegerent and lieftenant vpon earth.
and so consequently to every faithful successor of David, which is Christ vicegerent and lieutenant upon earth.
cc av av-j p-acp d j n1 pp-f np1, r-crq vbz npg1 n1 cc n1 p-acp n1.
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1380
For yee know what was the the ende of all Dauids enemies: Absolon his disobedient sonne hung vp by the goldy lockes of pride.
For ye know what was the the end of all David enemies: Absalom his disobedient son hung up by the goldy locks of pride.
p-acp pn22 vvb r-crq vbds av dt n1 pp-f d npg1 n2: np1 po31 j n1 vvd a-acp p-acp dt av-j n2 pp-f n1.
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1381
Achitophel his trayterous Counsellor made away himselfe.
Ahithophel his traitorous Counsellor made away himself.
np1 po31 j n1 vvn av px31.
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1382
Shemei, a reuiler of him, and a derractor from him, in his gray haires put to shamefull death.
Shimei, a reviler of him, and a derractor from him, in his grey hairs put to shameful death.
np1, dt n1 pp-f pno31, cc dt n1 p-acp pno31, p-acp po31 j-jn n2 vvn p-acp j n1.
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The same may be said of the rest. But holy Dauid himselfe could neuer be ouercome.
The same may be said of the rest. But holy David himself could never be overcome.
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1384
For though many enemies, specially Antiochus Epiphanes, bent all their force, to the very vttermost, to roote out Dauids posteritie, and to destroy Gods people;
For though many enemies, specially Antiochus Epiphanes, bent all their force, to the very uttermost, to root out David posterity, and to destroy God's people;
p-acp cs d n2, av-j np1 np1, vvn d po32 n1, p-acp dt j j, pc-acp vvi av npg1 n1, cc pc-acp vvi npg1 n1;
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1385
yet maugre their heads and their hearts, Dauids crowne yet flourished and continued in his stocke, till at the length the sonne of Dauid came into the world;
yet maugre their Heads and their hearts, David crown yet flourished and continued in his stock, till At the length the son of David Come into the world;
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1386
of whom the Angel Gabriel spake to the blessed virgin Marie in this sort; He shall be great, and shall be called the sonne of the most High;
of whom the Angel Gabriel spoke to the blessed Virgae marry in this sort; He shall be great, and shall be called the son of the most High;
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1387
and the Lord God shall giue him the throne of his Father Dauid, and he shall be ruler ouer the house of Iacob,
and the Lord God shall give him the throne of his Father David, and he shall be ruler over the house of Iacob,
cc dt n1 np1 vmb vvi pno31 dt n1 pp-f po31 n1 np1, cc pns31 vmb vbi n1 p-acp dt n1 pp-f np1,
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1388
and of his kingdome shall be no ende.
and of his Kingdom shall be no end.
cc pp-f po31 n1 vmb vbi dx n1.
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1389
Now if this Scripture be so notably verified in Dauid, bee hauing faithfully serued in his time,
Now if this Scripture be so notably verified in David, bee having faithfully served in his time,
av cs d n1 vbb av av-j vvn p-acp np1, n1 vhg av-j vvn p-acp po31 n1,
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1390
and beeing now by the will of God dead:
and being now by the will of God dead:
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no reason but that we may vnderstand it also generally of euery holy one of God, which treadeth in Dauids steps, going in and out before Gods people.
no reason but that we may understand it also generally of every holy one of God, which treadeth in David steps, going in and out before God's people.
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1392
As for his enemies, I shall cloath them with shame; but vpon himselfe shall his crowne flourish. Here are two parts. His enemies; himselfe.
As for his enemies, I shall cloth them with shame; but upon himself shall his crown flourish. Here Are two parts. His enemies; himself.
p-acp p-acp po31 n2, pns11 vmb n1 pno32 p-acp n1; cc-acp p-acp px31 vmb po31 n1 vvi. av vbr crd n2. po31 n2; px31.
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67
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1393
His enemies, first shall haue shame; secondly shall be cloathed with shame. Himselfe, first shal haue a crown:
His enemies, First shall have shame; secondly shall be clothed with shame. Himself, First shall have a crown:
po31 n2, ord vmb vhi n1; ord vmb vbi vvn p-acp n1. px31, ord vmb vhi dt n1:
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1394
secondly shal haue a flourishing crown. As for his enemies I shall cloath them with shame;
secondly shall have a flourishing crown. As for his enemies I shall cloth them with shame;
ord vmb vhi dt j-vvg n1. p-acp p-acp po31 n2 pns11 vmb n1 pno32 p-acp n1;
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but vpon himselfe shall his crowne flourish.
but upon himself shall his crown flourish.
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1396
The shame which the Lord God assureth Dauid shall light vpon his enemies, is a very droadfull iudgement against them. Nicetas saies plainely;
The shame which the Lord God assureth David shall Light upon his enemies, is a very droadfull judgement against them. Nicetas Says plainly;
dt n1 r-crq dt n1 np1 vvz np1 vmb vvi p-acp po31 n2, vbz dt av j n1 p-acp pno32. np1 vvz av-j;
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1397
No punishment so greiuous as shame. And Nazianzene yet more expressely; Better were a man die right out, then still liue in repro•ch and shame.
No punishment so grievous as shame. And Nazianzene yet more expressly; Better were a man die right out, then still live in repro•ch and shame.
dx n1 av j c-acp n1. cc np1 av av-dc av-j; j vbdr dt n1 vvb av-jn av, av av vvi p-acp n1 cc n1.
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1398
This, diuerse valiant worthies haue shewed to be true, ridding themselues voluntarily of their life, that so they might be rid of their shame.
This, diverse valiant worthies have showed to be true, ridding themselves voluntarily of their life, that so they might be rid of their shame.
np1, j j n2-j vhb vvn pc-acp vbi j, vvg px32 av-jn pp-f po32 n1, cst av pns32 vmd vbi vvn pp-f po32 n1.
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1399
Aiax beeing readie to dispatch himselfe, vsed these as his last words;
Ajax being ready to dispatch himself, used these as his last words;
np1 vbg j pc-acp vvi px31, vvd d p-acp po31 ord n2;
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1400
No greife doth so cut the very heart of a generous and magnanimous man, as shame and reproach.
No grief does so Cut the very heart of a generous and magnanimous man, as shame and reproach.
dx n1 vdz av vvi dt j n1 pp-f dt j cc j n1, c-acp n1 cc n1.
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1401
What should I speake of any more Grecians, or Romanes, as of Brutus, Cassius, Antonius, Cato Vricensis,
What should I speak of any more Greeks, or Romans, as of Brutus, Cassius, Antonius, Cato Vricensis,
q-crq vmd pns11 vvi pp-f d dc njp2, cc njp2, c-acp pp-f np1, np1, np1, np1 np1,
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1402
and such others? In Scripture we haue a plaine proofe. Mighty Sampson, beeing about to pull the whole house vpon his owne head, saide thus:
and such Others? In Scripture we have a plain proof. Mighty Sampson, being about to pull the Whole house upon his own head, said thus:
cc d n2-jn? p-acp n1 pns12 vhb dt j n1. j np1, vbg a-acp pc-acp vvi dt j-jn n1 p-acp po31 d n1, vvd av:
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1403
O Lord God I pray thee strengthen me at this time onely, that I may be at once auenged of the Philistims, for my two eies.
Oh Lord God I pray thee strengthen me At this time only, that I may be At once avenged of the philistines, for my two eyes.
uh n1 np1 pns11 vvb pno21 vvb pno11 p-acp d n1 av-j, cst pns11 vmb vbi p-acp a-acp vvn pp-f dt njp2, p-acp po11 crd n2.
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1404
Hee desired rather once to die valiantly, then long to liue wretchedly.
He desired rather once to die valiantly, then long to live wretchedly.
pns31 vvd av-c c-acp pc-acp vvi av-j, av av-j pc-acp vvi av-j.
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1405
For as Saint Ambrose writing of Samson, saith, For a man to liue, or die, is naturall:
For as Saint Ambrose writing of samson, Says, For a man to live, or die, is natural:
p-acp p-acp n1 np1 vvg pp-f np1, vvz, p-acp dt n1 pc-acp vvi, cc vvi, vbz j:
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1406
but for a man to liue in shame and contempt, and to be made a laughing stocke of his Enemies, is such a matter,
but for a man to live in shame and contempt, and to be made a laughing stock of his Enemies, is such a matter,
cc-acp p-acp dt n1 pc-acp vvi p-acp n1 cc n1, cc pc-acp vbi vvn dt j-vvg n1 pp-f po31 n2, vbz d dt n1,
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1407
as no well bred and noble minded man that hath any courage, or stomacke in him, can euer digest it.
as no well bred and noble minded man that hath any courage, or stomach in him, can ever digest it.
c-acp dx av vvn cc j j-vvn n1 cst vhz d n1, cc n1 p-acp pno31, vmb av vvi pn31.
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1408
Yet the Lord God promiseth Dauid his anointed, that shame shall be the reward of all his enemies;
Yet the Lord God promises David his anointed, that shame shall be the reward of all his enemies;
av dt n1 np1 vvz np1 po31 j-vvn, cst n1 vmb vbi dt n1 pp-f d po31 n2;
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1409
shame I say which is a great deale worse then death it selfe. As for his enemies, saies he, I shall cloath them with shame.
shame I say which is a great deal Worse then death it self. As for his enemies, Says he, I shall cloth them with shame.
n1 pns11 vvb r-crq vbz dt j n1 av-jc cs n1 pn31 n1. p-acp p-acp po31 n2, vvz pns31, pns11 vmb n1 pno32 p-acp n1.
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1410
Secondly, they shall be clothed with shame.
Secondly, they shall be clothed with shame.
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1411
To be cloathed is an Hebrewe phrase, signifying to haue any thing vnseparably cast vpon one.
To be clothed is an Hebrew phrase, signifying to have any thing unseparably cast upon one.
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1412
And it is taken both in the better and in the worser part. As a little before;
And it is taken both in the better and in the Worse part. As a little before;
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1413
I cloath her Priests with saluation:
I cloth her Priests with salvation:
pns11 n1 po31 n2 p-acp n1:
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1414
that is, I will furnish Syons Priests with such indowments and graces from aboue, which they shall be as it were inuested into;
that is, I will furnish Syons Priests with such endowments and graces from above, which they shall be as it were invested into;
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1415
that both by their life and doctrine, they shal still further the saluation both of themselues;
that both by their life and Doctrine, they shall still further the salvation both of themselves;
cst d p-acp po32 n1 cc n1, pns32 vmb av av-j dt n1 av-d pp-f px32;
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1416
and of them which heare them. Contrariwise, in this place I will cloath them with shame;
and of them which hear them. Contrariwise, in this place I will cloth them with shame;
cc pp-f pno32 r-crq vvb pno32. av, p-acp d n1 pns11 vmb n1 pno32 p-acp n1;
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1417
That is, shame shall so vnseparably accompany them, that as wheresoeuer a man goeth, he carrieth his cloathes with him;
That is, shame shall so unseparably accompany them, that as wheresoever a man Goes, he Carrieth his clothes with him;
cst vbz, n1 vmb av av-j vvi pno32, cst a-acp c-crq dt n1 vvz, pns31 vvz po31 n2 p-acp pno31;
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1418
so wheresoeuer they goe, they shall carrie their shame with them. And that which is strangest of all;
so wheresoever they go, they shall carry their shame with them. And that which is strangest of all;
av c-crq pns32 vvb, pns32 vmb vvi po32 n1 p-acp pno32. cc cst r-crq vbz js pp-f d;
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1419
they which are ashamed, vse to cloath or couer their shame, and then thinke themselues well enough.
they which Are ashamed, use to cloth or cover their shame, and then think themselves well enough.
pns32 r-crq vbr j, vvb p-acp n1 cc vvi po32 n1, cc av vvb px32 av av-d.
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1420
But Dauids enemies shall be so shamed, that euen the verie couering of their shame, shall be a discouering of it;
But David enemies shall be so shamed, that even the very covering of their shame, shall be a discovering of it;
p-acp npg1 n2 vmb vbi av vvn, cst av-j dt j n-vvg pp-f po32 n1, vmb vbi dt n-vvg pp-f pn31;
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1421
and the cloathing or cloaking of their ignominie, shall be nothing else but a girding of it more closely and more vnseparably vnto them.
and the clothing or cloaking of their ignominy, shall be nothing Else but a girding of it more closely and more unseparably unto them.
cc dt n1 cc vvg pp-f po32 n1, vmb vbi pix av cc-acp dt j-vvg pp-f pn31 av-dc av-j cc av-dc av-j p-acp pno32.
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1422
So the Prophet speaketh elsewhere, Let them be put to confusion and shame together, that reioyce at mine hurt.
So the Prophet speaks elsewhere, Let them be put to confusion and shame together, that rejoice At mine hurt.
np1 dt n1 vvz av, vvb pno32 vbi vvn p-acp n1 cc n1 av, cst vvb p-acp po11 n1.
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1423
Let them be cloathed with rebuke and dishonour, that lift vp themselues against me. O Lord God, say Amen to it;
Let them be clothed with rebuke and dishonour, that lift up themselves against me. O Lord God, say Amen to it;
vvb pno32 vbi vvn p-acp n1 cc n1, cst vvd a-acp px32 p-acp pno11. sy n1 np1, vvb uh-n p-acp pn31;
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1424
let it be euen so, O Lord, Let them be clothed with rebuke and dishonour that lift vp themselues against thine annointed.
let it be even so, Oh Lord, Let them be clothed with rebuke and dishonour that lift up themselves against thine anointed.
vvb pn31 vbi av av, uh n1, vvb pno32 vbi vvn p-acp n1 cc n1 cst vvd a-acp px32 p-acp po21 vvd.
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1425
And againe, Let shame be vnto him as a cloake that he hath vpon him, and as the girdle that he is alwaies girdled withall.
And again, Let shame be unto him as a cloak that he hath upon him, and as the girdle that he is always girdled withal.
cc av, vvb n1 vbi p-acp pno31 p-acp dt n1 cst pns31 vhz p-acp pno31, cc p-acp dt n1 cst pns31 vbz av vvn av.
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1426
And yet againe, Let mine aduersaries be cloathed with shame, and let them couer themselues with their owne confusion as with a cloake.
And yet again, Let mine Adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak.
cc av av, vvb po11 n2 vbb vvn p-acp n1, cc vvb pno32 vvi px32 p-acp po32 d n1 c-acp p-acp dt n1.
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1427
But to leaue the word, and come to the matter. The enemies of Dauid shall be clothed with shame three waies: In their owne conscience; In the world; In the day of iudgement.
But to leave the word, and come to the matter. The enemies of David shall be clothed with shame three ways: In their own conscience; In the world; In the day of judgement.
p-acp pc-acp vvi dt n1, cc vvb p-acp dt n1. dt n2 pp-f np1 vmb vbi vvn p-acp n1 crd n2: p-acp po32 d n1; p-acp dt n1; p-acp dt n1 pp-f n1.
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1428
Touching their owne conscience, S. Austin saies well, All vnordinate desires, as none are more vnordinate then trayterous and rebellious enterprises, carrie in themselues that bane which poysons and punishes them at the last.
Touching their own conscience, S. Austin Says well, All unordinate Desires, as none Are more unordinate then traitorous and rebellious enterprises, carry in themselves that bane which poisons and Punishes them At the last.
vvg po32 d n1, n1 np1 vvz av, d j n2, c-acp pix vbr av-dc j cs j cc j n2, vvb p-acp px32 cst n1 r-crq n2 cc vvz pno32 p-acp dt ord.
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1429
Whereupon the Prophet saies, Hide me, O Lord, vnder the shadow of thy wings, vntill iniquitie be ouerpast, as the Septuagint translate it.
Whereupon the Prophet Says, Hide me, Oh Lord, under the shadow of thy wings, until iniquity be overpassed, as the septuagint translate it.
c-crq dt n1 vvz, vvb pno11, uh n1, p-acp dt n1 pp-f po21 n2, c-acp n1 vbb vvn, c-acp dt n1 vvb pn31.
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1430
But wee read it, Vntill this tyrannie be ouerpast. And others transla•e it, Vntill this Calamitie, or this Miserie be ouerpast.
But we read it, Until this tyranny be overpassed. And Others transla•e it, Until this Calamity, or this Misery be overpassed.
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1431
Which indifferent acceptation of the Hebrew word, sheweth that nothing doth so tyrannize ouer the conscience, nothing is such a calamitie and misery to the minde, as iniquity and sinne.
Which indifferent acceptation of the Hebrew word, shows that nothing does so tyrannise over the conscience, nothing is such a calamity and misery to the mind, as iniquity and sin.
r-crq j n1 pp-f dt njp n1, vvz d pix vdz av vvi p-acp dt n1, pix vbz d dt n1 cc n1 p-acp dt n1, c-acp n1 cc n1.
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1432
Iudas after he had betraied his Lord and Master, was so confounded in his owne conscience, that he cryed out and said, I haue sinned, in betraying innocent blood. Proditer Casca, vile traytour:
Iudas After he had betrayed his Lord and Master, was so confounded in his own conscience, that he cried out and said, I have sinned, in betraying innocent blood. Proditer Casca, vile traitor:
np1 c-acp pns31 vhd vvn po31 n1 cc n1, vbds av vvn p-acp po31 d n1, cst pns31 vvd av cc vvn, pns11 vhb vvn, p-acp vvg j-jn n1. np1 np1, j n1:
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1433
if his blood be innocent, then thy conscience is guilty.
if his blood be innocent, then thy conscience is guilty.
cs po31 n1 vbi j-jn, cs po21 n1 vbz j.
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1434
And if thou canst confesse thou hast sinned, when it is too late, why diddest thou not take heede of sinning when t'was time? I haue sinned saies he, sinned in betraying innocent blood.
And if thou Canst confess thou hast sinned, when it is too late, why didst thou not take heed of sinning when was time? I have sinned Says he, sinned in betraying innocent blood.
cc cs pns21 vm2 vvi pns21 vh2 vvn, c-crq pn31 vbz av j, q-crq vdd2 pns21 xx vvi n1 pp-f vvg c-crq pn31|vbds n1? pns11 vhb vvn vvz pns31, vvn p-acp vvg j-jn n1.
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1435
A thousand hells could not haue more tormented him, then this desperate sorrowe, and extreame shame wherewith his conscience was cloathed, tearing his bowels whilst he was aliue,
A thousand Hells could not have more tormented him, then this desperate sorrow, and extreme shame wherewith his conscience was clothed, tearing his bowels while he was alive,
dt crd ng1 vmd xx vhi dc vvn pno31, cs d j n1, cc j-jn n1 c-crq po31 n1 vbds vvn, vvg po31 n2 cs pns31 vbds j,
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72
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1436
and powring them out when he died.
and Pouring them out when he died.
cc vvg pno32 av c-crq pns31 vvd.
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1437
Now as for shame in the world, we reade that God did set a marke vpon Cain the murtherer of the iust Habel;
Now as for shame in the world, we read that God did Set a mark upon Cain the murderer of the just Habel;
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1438
and so consequently the ring-leader of all Dauids enemies.
and so consequently the ringleader of all David enemies.
cc av av-j dt n1 pp-f d npg1 n2.
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1439
Therefore as when men see a wolfe or a foxe, or any such h•rtfull beast in the forest, they set all their dogs vpon him;
Therefore as when men see a wolf or a fox, or any such h•rtfull beast in the forest, they Set all their Dogs upon him;
av c-acp c-crq n2 vvb dt n1 cc dt n1, cc d d j n1 p-acp dt n1, pns32 vvd d po32 n2 p-acp pno31;
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1440
so the enemies of the Lords annointed, beeing burnt as it were and branded with the markes of shame, are howted and hunted wheresoeuer they goe. One example at this time shall suffice.
so the enemies of the lords anointed, being burned as it were and branded with the marks of shame, Are howted and hunted wheresoever they go. One Exampl At this time shall suffice.
av dt n2 pp-f dt n2 vvd, vbg vvn c-acp pn31 vbdr cc vvn p-acp dt n2 pp-f n1, vbr vvd cc vvd c-crq pns32 vvb. crd n1 p-acp d n1 vmb vvi.
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1441
Maxentius a wicked rebell against his own Lord the famous Emperour Constantine the great, deuised to haue a bridge made with cockebo•tes chained together ouer a riuer neere Rome, thinking to traine the Emperour that way,
Maxentius a wicked rebel against his own Lord the famous Emperor Constantine the great, devised to have a bridge made with cockebo•tes chained together over a river near Room, thinking to train the Emperor that Way,
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1442
and there to drowne them in the riuer.
and there to drown them in the river.
cc a-acp pc-acp vvi pno32 p-acp dt n1.
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1443
But God so wrought for his chosen seruant, that the enemie himselfe beeing compelled to flie that way, was taken in that pit which he digged for others.
But God so wrought for his chosen servant, that the enemy himself being compelled to fly that Way, was taken in that pit which he dug for Others.
p-acp np1 av vvn p-acp po31 j-vvn n1, cst dt n1 px31 vbg vvn pc-acp vvi d n1, vbds vvn p-acp d n1 r-crq pns31 vvd p-acp n2-jn.
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1444
And so as Pharaoh was cloathed with shame in the open viewe and fight of all the world,
And so as Pharaoh was clothed with shame in the open view and fight of all the world,
cc av c-acp np1 vbds vvn p-acp n1 p-acp dt j n1 cc n1 pp-f d dt n1,
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1445
when he and all his host were drowned in the redde sea, after the same fashion Maxentius was drest,
when he and all his host were drowned in the red sea, After the same fashion Maxentius was dressed,
c-crq pns31 cc d po31 n1 vbdr vvn p-acp dt j-jn n1, p-acp dt d n1 np1 vbds vvn,
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1446
Lastly, touching shame in the day of iudgement, Dauids enemies at that day shall stand before the tribunall ••ate of Christ, beeing naked in all respec••else,
Lastly, touching shame in the day of judgement, David enemies At that day shall stand before the tribunal ••ate of christ, being naked in all respec••else,
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74
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1447
but onely couered with their owne shame. Then they shall be vexed with horrible feare , and cloathed with confusion;
but only covered with their own shame. Then they shall be vexed with horrible Fear, and clothed with confusion;
cc-acp av-j vvn p-acp po32 d n1. cs pns32 vmb vbi vvn p-acp j n1, cc vvn p-acp n1;
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1448
whereas the righteous shall bee cloathed with incorruption; yea though in this life with the rich glutton, they haue beene cloathed with purple,
whereas the righteous shall be clothed with incorruption; yea though in this life with the rich glutton, they have been clothed with purple,
cs dt j vmb vbi vvn p-acp n1; uh cs p-acp d n1 p-acp dt j n1, pns32 vhb vbn vvn p-acp j-jn,
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1449
and fine linnen, yet then their attire shall be dishonour, and their garment shall bee shame.
and fine linen, yet then their attire shall be dishonour, and their garment shall be shame.
cc j n1, av cs po32 n1 vmb vbi n1, cc po32 n1 vmb vbi n1.
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1450
Thus will the Lord cloath the enemies of his anointed with shame; cloath them in their owne conscience;
Thus will the Lord cloth the enemies of his anointed with shame; cloth them in their own conscience;
av vmb dt n1 n1 dt n2 pp-f po31 j-vvn p-acp n1; n1 pno32 p-acp po32 d n1;
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1451
cloath them in the world, cloath them in the day of iudgement. As for his enemies I shall cloath them with shame;
cloth them in the world, cloth them in the day of judgement. As for his enemies I shall cloth them with shame;
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1452
But vpon himselfe shal his crowne flourish.
But upon himself shall his crown flourish.
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1453
The one halfe of this Sermon is now past, the other shall be as soon dispacht.
The one half of this Sermon is now past, the other shall be as soon dispatched.
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1454
But vpon him shal his crowne flourish. First, himselfe shall haue a crowne.
But upon him shall his crown flourish. First, himself shall have a crown.
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1455
Tertullian reporteth out of Diodorus Siculus, that the first that euer ware a crowne was Iupiter.
Tertullian Reporteth out of Diodorus Siculus, that the First that ever beware a crown was Iupiter.
np1 vvz av pp-f np1 np1, cst dt ord cst av vvd dt n1 vbds np1.
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1456
The soldiers gaue him a royall crowne for a reward of his victorie and triumph ouer the Titans.
The Soldiers gave him a royal crown for a reward of his victory and triumph over the Titans.
dt n2 vvd pno31 dt j n1 p-acp dt n1 pp-f po31 n1 cc n1 p-acp dt np2.
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1457
Hereupon Iupiters Priest brought buls and crownes to the gates of Listra, and would there haue sacrificed to Paul.
Hereupon Iupiters Priest brought Bulls and crowns to the gates of Lystra, and would there have sacrificed to Paul.
av npg1 n1 vvd n2 cc n2 p-acp dt n2 pp-f np1, cc vmd a-acp vhi vvn p-acp np1.
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1458
Afterward, when Gods people the Israelites would needs haue a King, as other nations had round about them;
Afterwards, when God's people the Israelites would needs have a King, as other Nations had round about them;
av, c-crq npg1 n1 dt np2 vmd av vhi dt n1, c-acp j-jn n2 vhd av-j p-acp pno32;
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1459
then their Kings would needs haue crownes also, as other Kings had round about them.
then their Kings would needs have crowns also, as other Kings had round about them.
av po32 n2 vmd av vhi n2 av, c-acp j-jn n2 vhd av-j p-acp pno32.
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1460
Hence we reade, that Dauid hauing vanquished the King of Rabbath, tooke the crowne from off his head,
Hence we read, that David having vanquished the King of Rabbath, took the crown from off his head,
av pns12 vvb, cst np1 vhg vvn dt n1 pp-f n1, vvd dt n1 p-acp a-acp po31 n1,
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1461
and found it the waight of a talent of gold, with precious stones in it; and set it vpon his owne head.
and found it the weight of a talon of gold, with precious stones in it; and Set it upon his own head.
cc vvd pn31 dt n1 pp-f dt n1 pp-f n1, p-acp j n2 p-acp pn31; cc vvb pn31 p-acp po31 d n1.
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1462
Though indeede long before that the Amalakite brought him a crowne, which he tooke from Sauls head when he slew him.
Though indeed long before that the Amalekite brought him a crown, which he took from Saul's head when he slew him.
cs av av-j p-acp d dt np1 vvd pno31 dt n1, r-crq pns31 vvd p-acp np1 n1 c-crq pns31 vvd pno31.
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1463
So that the thing God promiseth is this:
So that the thing God promises is this:
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1464
that any crown which king Dauid should get, either by conquest, or by succession, or by any other iust title, should still flourish more and more.
that any crown which King David should get, either by conquest, or by succession, or by any other just title, should still flourish more and more.
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1465
Some there are in the world which to be sure of outward ornaments enough, will needes weare a triple crowne, Others haue beene vnwilling to weare that one which they might.
some there Are in the world which to be sure of outward Ornament enough, will needs wear a triple crown, Others have been unwilling to wear that one which they might.
d a-acp vbr p-acp dt n1 r-crq p-acp vbb j pp-f j n2 av-d, vmb av vvi dt j n1, n2-jn vhb vbn j pc-acp vvi d crd r-crq pns32 vmd.
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1466
Ca••tus, that wa• absolute King almost of fi•e kingdomes somewhat before the conquest, vpon a time in his progresse riding neare the Thames, lighted and sat downe before the shoare.Ca••tus, that wa• absolute King almost of fi•e kingdoms somewhat before the conquest, upon a time in his progress riding near the Thames, lighted and sat down before the shore.
np1, cst n1 j n1 av pp-f j n2 av p-acp dt n1, p-acp dt n1 p-acp po31 n1 vvg av-j dt np1, vvn cc vvd a-acp p-acp dt n1.
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1467
Then as it were to try a conclusion, he commanded the water beeing now ready to ari•e againe and to flow, not to come 〈 ◊ 〉 neerer him.
Then as it were to try a conclusion, he commanded the water being now ready to ari•e again and to flow, not to come 〈 ◊ 〉 nearer him.
av c-acp pn31 vbdr pc-acp vvi dt n1, pns31 vvd dt n1 vbg av j pc-acp vbi av cc pc-acp vvi, xx pc-acp vvi 〈 sy 〉 av-jc pno31.
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1468
But the water keeping his naturall course, came still vp higher and higher, til it began to wet him.
But the water keeping his natural course, Come still up higher and higher, till it began to wet him.
p-acp dt n1 vvg po31 j n1, vvd av a-acp av-jc cc av-jc, c-acp pn31 vvd pc-acp vvi pno31.
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1469
Whereupon turning to his Nobles, which were about him, You call mee (saies he) your King and Master, and so indeede I am;
Whereupon turning to his Nobles, which were about him, You call me (Says he) your King and Master, and so indeed I am;
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1470
and yet loe yee, I cannot commaund so much as this little streame, but do what I can, that will do still as it list.
and yet lo ye, I cannot command so much as this little stream, but do what I can, that will do still as it list.
cc av uh pn22, pns11 vmbx vvi av av-d c-acp d j n1, cc-acp vdb r-crq pns11 vmb, cst vmb vdi av c-acp pn31 vvd.
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1471
Whereupon presently he posted to Westminster, and resigned his crowne to the crucifixe there; neither could be euer 〈 ◊ 〉 this be perswaded to weare it any more.
Whereupon presently he posted to Westminster, and resigned his crown to the crucifix there; neither could be ever 〈 ◊ 〉 this be persuaded to wear it any more.
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1472
Now as the pride of that man of sinne, which sits vnder the signe of the triple crowne, is too intollerable:
Now as the pride of that man of sin, which sits under the Signen of the triple crown, is too intolerable:
av c-acp dt n1 pp-f d n1 pp-f n1, r-crq vvz p-acp dt n1 pp-f dt j n1, vbz av j:
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1473
so on the contrarie part, this was too much nicenesse in Canutus.
so on the contrary part, this was too much niceness in Canute.
av p-acp dt j-jn n1, d vbds av d n1 p-acp np1.
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1474
Seeing, it followeth not, because he could not command the sea and the waters, as Christ did,
Seeing, it follows not, Because he could not command the sea and the waters, as christ did,
vvg, pn31 vvz xx, c-acp pns31 vmd xx vvi dt n1 cc dt n2, c-acp np1 vdd,
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77
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1475
and therefore he might not weare a crown.
and Therefore he might not wear a crown.
cc av pns31 vmd xx vvi dt n1.
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1476
For neither doth Christ himselfe in heauen weare such a crown as Kings of the earth doe.
For neither does christ himself in heaven wear such a crown as Kings of the earth do.
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1477
But the truth is this, that royaltie and maiestie, which is essentiall to God, hee is content to communicate to his holy ones,
But the truth is this, that royalty and majesty, which is essential to God, he is content to communicate to his holy ones,
p-acp dt n1 vbz d, cst n1 cc n1, r-crq vbz j p-acp np1, pns31 vbz j pc-acp vvi p-acp po31 j pi2,
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1478
and to his anointed, by participation and grace.
and to his anointed, by participation and grace.
cc p-acp po31 j-vvn, p-acp n1 cc n1.
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1479
Therefore the Lords anointed, which is as it were his fauourite, may very well do all these three things at once;
Therefore the lords anointed, which is as it were his favourite, may very well do all these three things At once;
av dt n2 vvn, r-crq vbz p-acp pn31 vbdr po31 n1, vmb av av vdb d d crd n2 p-acp a-acp;
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77
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1480
weare the crowne which God giueth; and yet detest the pride which God abhorreth; and still admire the Maiestie which God inioyeth:
wear the crown which God gives; and yet detest the pride which God abhorreth; and still admire the Majesty which God Enjoyeth:
vvb dt n1 r-crq np1 vvz; cc av vvb dt n1 r-crq np1 vvz; cc av vvb dt n1 r-crq np1 vvz:
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1481
So that the Lord promising his seruant Dauid a crowne, promiseth him wealth, wisedome, renowne, dignitie, prosperitie;
So that the Lord promising his servant David a crown, promises him wealth, Wisdom, renown, dignity, Prosperity;
av cst dt n1 vvg po31 n1 np1 dt n1, vvz pno31 n1, n1, n1, n1, n1;
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1482
in one word, all royalties belonging to a crowne. But vpon himselfe shall his crowne flourish.
in one word, all royalties belonging to a crown. But upon himself shall his crown flourish.
p-acp crd n1, d n2 vvg p-acp dt n1. p-acp p-acp px31 vmb po31 n1 vvi.
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1483
Secondly, he shall haue a flourishing crowne. Flourishing is metaphorically attributed to a crowne. As in the next verse before.
Secondly, he shall have a flourishing crown. Flourishing is metaphorically attributed to a crown. As in the next verse before.
ord, pns31 vmb vhi dt j-vvg n1. j-vvg vbz av-j vvn p-acp dt n1. p-acp p-acp dt ord n1 a-acp.
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1484
There shall I make the horne of Dauid to flourish. A metaphor taken from those goodly creatures, as stagges, and such like;
There shall I make the horn of David to flourish. A metaphor taken from those goodly creatures, as stags, and such like;
pc-acp vmb pns11 vvi dt n1 pp-f np1 pc-acp vvi. dt n1 vvn p-acp d j n2, c-acp n2, cc d av-j;
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1485
whose cheifest beauty and strength consisteth in their hornes, especially when they budde and branch abroad.
whose chiefest beauty and strength Consisteth in their horns, especially when they bud and branch abroad.
rg-crq js-jn n1 cc n1 vvz p-acp po32 n2, av-j c-crq pns32 vvi cc n1 av.
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1486
So in these words, But vpon himselfe shall his crowne flourish.
So in these words, But upon himself shall his crown flourish.
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1487
A plaine allusion to those flowres which either continually, or else a very long time, keepe fresh and greene.
A plain allusion to those flowers which either continually, or Else a very long time, keep fresh and green.
dt j n1 p-acp d n2 r-crq d av-j, cc av dt j j n1, vvb j cc j-jn.
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1488
Besids at the first, kings crowns were not made of gold and pearles, as I told you of Dauids crowne,
Besides At the First, Kings crowns were not made of gold and Pearls, as I told you of David crown,
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1489
but onely of greene oken leaues, as that of Iupiters, or else of some other branches or flowres, as others.
but only of green oaken leaves, as that of Iupiters, or Else of Some other branches or flowers, as Others.
cc-acp av-j pp-f j-jn j n2, c-acp d pp-f npg1, cc av pp-f d j-jn n2 cc n2, c-acp n2-jn.
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1490
The Lord then meaning that Dauids kingdome should be established for euer, and that his lasting glorie should still growe greene, he maketh this louing promise vnto him;
The Lord then meaning that David Kingdom should be established for ever, and that his lasting glory should still grow green, he makes this loving promise unto him;
dt n1 av vvg cst npg1 n1 vmd vbi vvn p-acp av, cc cst po31 j-vvg n1 vmd av vvi j-jn, pns31 vvz d j-vvg n1 p-acp pno31;
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1491
But vpon himselfe shall his crown flourish. How flourishing beautifull flowers are, consider but the Lillie, and you shall soone perceiue.
But upon himself shall his crown flourish. How flourishing beautiful flowers Are, Consider but the Lily, and you shall soon perceive.
cc-acp p-acp px31 vmb po31 n1 vvi. np1 vvg j n2 vbr, vvb p-acp dt n1, cc pn22 vmb av vvi.
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1492
Marke (saies our Sauiour) how the lillies of the field doe growe, they labour not,
Mark (Says our Saviour) how the lilies of the field do grow, they labour not,
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1493
neither doe they spinne, yee doe I say vnto you, that euen Salomon in all his royaltie was not cloathed like one of these.
neither do they spin, ye do I say unto you, that even Solomon in all his royalty was not clothed like one of these.
av-dx vdb pns32 vvi, pn22 vdb pns11 vvi p-acp pn22, cst av np1 p-acp d po31 n1 vbds xx vvn av-j crd pp-f d.
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1494
Now if God so cloath the flowers of the field, which growe to day, and to morrow are cast into the ouen,
Now if God so cloth the flowers of the field, which grow to day, and to morrow Are cast into the oven,
av cs np1 av n1 dt n2 pp-f dt n1, r-crq vvb p-acp n1, cc p-acp n1 vbr vvn p-acp dt n1,
(26) sermon (DIV1)
78
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1495
how much more shall he cloath Dauids enemies with shame:
how much more shall he cloth David enemies with shame:
c-crq d dc vmb pns31 n1 npg1 n2 p-acp n1:
(26) sermon (DIV1)
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1496
but vpon himselfe make his crowne flourish? For euen as in Salomons Temple, fiue candlesticks at the right side,
but upon himself make his crown flourish? For even as in Solomon's Temple, fiue candlesticks At the right side,
cc-acp p-acp px31 vvi po31 n1 vvi? p-acp av-j c-acp p-acp np1 n1, crd n2 p-acp dt j-jn n1,
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1497
and fiue at the left standing before the Oracle, and being made for matter of pure gold,
and fiue At the left standing before the Oracle, and being made for matter of pure gold,
cc crd p-acp dt j vvg p-acp dt n1, cc vbg vvn p-acp n1 pp-f j n1,
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78
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1498
for forme with branches and flowers, did well nigh dazil the eyes of any that entered into the Temple ;
for Form with branches and flowers, did well High dazil the eyes of any that entered into the Temple;
p-acp n1 p-acp n2 cc n2, vdd av av-j vvi dt n2 pp-f d cst vvd p-acp dt n1;
(26) sermon (DIV1)
78
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1499
so the Lord here giues his word, that the Kings crowne shall euer flourish in the house of our God, disparkling and displaying those rayes of Maiestie:
so the Lord Here gives his word, that the Kings crown shall ever flourish in the house of our God, disparkling and displaying those rays of Majesty:
av dt n1 av vvz po31 n1, cst dt ng1 n1 vmb av vvi p-acp dt n1 pp-f po12 n1, vvg cc vvg d n2 pp-f n1:
(26) sermon (DIV1)
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1500
those beames of beautie, which shall amaze the world, and be a wonder as well to Angels as to men.
those beams of beauty, which shall amaze the world, and be a wonder as well to Angels as to men.
d n2 pp-f n1, r-crq vmb vvi dt n1, cc vbb dt n1 c-acp av p-acp n2 c-acp p-acp n2.
(26) sermon (DIV1)
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1501
Wherefore, as I said euen nowe of his enemies shame, that it should be threefold: so here I repeat the same againe of his crownes flourishing:
Wherefore, as I said even now of his enemies shame, that it should be threefold: so Here I repeat the same again of his crowns flourishing:
q-crq, c-acp pns11 vvd av av pp-f po31 ng1 n1, cst pn31 vmd vbi j: av av pns11 vvb dt d av pp-f po31 n2 vvg:
(26) sermon (DIV1)
78
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1502
His crowne shall flourish in his owne conscience: in the world: in the day of iudgement.
His crown shall flourish in his own conscience: in the world: in the day of judgement.
po31 n1 vmb vvi p-acp po31 d n1: p-acp dt n1: p-acp dt n1 pp-f n1.
(26) sermon (DIV1)
78
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1503
Touching his owne conscience, the blessed Apostle calleth the Philippians his ioy, and a crowne .
Touching his own conscience, the blessed Apostle calls the Philippians his joy, and a crown.
vvg po31 d n1, dt j-vvn n1 vvz dt njp2 png31 n1, cc dt n1.
(26) sermon (DIV1)
78
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1504
And to the Thessalonians hee writeth thus, What is our hope, or ioy, or crowne of reioycing? Are not euen you it, in the presence of our Lord Iesus Christ at his comming? yes, yee are our glorie and ioy:
And to the Thessalonians he Writeth thus, What is our hope, or joy, or crown of rejoicing? are not even you it, in the presence of our Lord Iesus christ At his coming? yes, ye Are our glory and joy:
cc p-acp dt njp2 pns31 vvz av, q-crq vbz po12 n1, cc n1, cc n1 pp-f vvg? vbr xx j pn22 pn31, p-acp dt n1 pp-f po12 n1 np1 np1 p-acp po31 n-vvg? uh, pn22 vbr po12 n1 cc n1:
(26) sermon (DIV1)
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1505
Now, if this precious vessell of honour reioyced in nothing so much, as in the testimonie of his conscience, that in simplicitie and godly purenesse,
Now, if this precious vessel of honour rejoiced in nothing so much, as in the testimony of his conscience, that in simplicity and godly pureness,
av, cs d j n1 pp-f n1 vvd p-acp pix av av-d, c-acp p-acp dt n1 pp-f po31 n1, cst p-acp n1 cc j n1,
(26) sermon (DIV1)
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1506
and not in fleshly wisedome, but by the grace of God, hee had his conuersation in the world, the power of Gods spirit working still most mightily by his ministerie to the conuersion of the world to Christ:
and not in fleshly Wisdom, but by the grace of God, he had his Conversation in the world, the power of God's Spirit working still most mightily by his Ministry to the conversion of the world to christ:
cc xx p-acp j n1, cc-acp p-acp dt n1 pp-f np1, pns31 vhd po31 n1 p-acp dt n1, dt n1 pp-f npg1 n1 vvg av av-ds av-j p-acp po31 n1 p-acp dt n1 pp-f dt n1 p-acp np1:
(26) sermon (DIV1)
78
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1507
how much more shall the Lords anointed haue his conscience crowned with flourishing ioy, with comfort, with content, with heauenly peace,
how much more shall the lords anointed have his conscience crowned with flourishing joy, with Comfort, with content, with heavenly peace,
c-crq av-d av-dc vmb dt n2 vvn vhb po31 n1 vvn p-acp j-vvg n1, p-acp n1, p-acp n1, p-acp j n1,
(26) sermon (DIV1)
78
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1508
when he shall remember, that not onely for matters of religion and Gods true seruice, hee hath beene and still is with Saint Paul profitable to the Church;
when he shall Remember, that not only for matters of Religion and God's true service, he hath been and still is with Saint Paul profitable to the Church;
c-crq pns31 vmb vvi, cst xx av-j p-acp n2 pp-f n1 cc n2 j n1, pns31 vhz vbn cc av vbz p-acp n1 np1 j p-acp dt n1;
(26) sermon (DIV1)
78
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1509
but also is a strong bulwark and a tower of defence to maintaine euen the outward felicitie and prosperitie of Gods people;
but also is a strong bulwark and a tower of defence to maintain even the outward felicity and Prosperity of God's people;
cc-acp av vbz dt j n1 cc dt n1 pp-f n1 pc-acp vvi av dt j n1 cc n1 pp-f npg1 n1;
(26) sermon (DIV1)
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1510
yea the very particular right, wealth, life of euery one of them;
yea the very particular right, wealth, life of every one of them;
uh dt j j n-jn, n1, n1 pp-f d crd pp-f pno32;
(26) sermon (DIV1)
78
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1511
all this I say, and a 100, things more, when he considereth, what a great and a glorious instrument he hath beene euery way of Gods glory:
all this I say, and a 100, things more, when he Considereth, what a great and a glorious Instrument he hath been every Way of God's glory:
d d pns11 vvb, cc dt crd, n2 av-dc, c-crq pns31 vvz, r-crq dt j cc dt j n1 pns31 vhz vbn d n1 pp-f npg1 n1:
(26) sermon (DIV1)
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1512
O Lord God what a heauen shall he haue in his heart? what a sweet paradise of pleasure in his soule? what security? what assurance of Christs loue? what a confident and vndaunted hope of eternall glory? what a flourishing crowne of reioycing shall he haue men in his very conscience? vpon himselfe shall his crowne flourish.
Oh Lord God what a heaven shall he have in his heart? what a sweet paradise of pleasure in his soul? what security? what assurance of Christ love? what a confident and undaunted hope of Eternal glory? what a flourishing crown of rejoicing shall he have men in his very conscience? upon himself shall his crown flourish.
uh n1 np1 r-crq dt n1 vmb pns31 vhb p-acp po31 n1? q-crq dt j n1 pp-f n1 p-acp po31 n1? q-crq n1? q-crq n1 pp-f npg1 n1? q-crq dt j cc j n1 pp-f j n1? q-crq dt j-vvg n1 pp-f vvg vmb pns31 vhb n2 p-acp po31 j n1? p-acp px31 vmb po31 n1 vvi.
(26) sermon (DIV1)
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1513
Touching the world, our holy Prophet speaking to God, though in the third person, yet of himselfe saies, Thou hast preuented him with liberall blessings,
Touching the world, our holy Prophet speaking to God, though in the third person, yet of himself Says, Thou hast prevented him with liberal blessings,
vvg dt n1, po12 j n1 vvg p-acp np1, cs p-acp dt ord n1, av pp-f px31 vvz, pns21 vh2 vvn pno31 p-acp j n2,
(26) sermon (DIV1)
78
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1514
and hast set a crown of pure gold vpon his head.
and hast Set a crown of pure gold upon his head.
cc vh2 vvn dt n1 pp-f j n1 p-acp po31 n1.
(26) sermon (DIV1)
78
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1515
His honour is great in thy salvation, glory and great worship hast thou laid vpon him.
His honour is great in thy salvation, glory and great worship hast thou laid upon him.
po31 n1 vbz j p-acp po21 n1, n1 cc j n1 vh2 pns21 vvn p-acp pno31.
(26) sermon (DIV1)
78
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1516
Now that crowne which is of gold, yea of pure gold, must needes be very flourishing euen in the viewe and face of the world.
Now that crown which is of gold, yea of pure gold, must needs be very flourishing even in the view and face of the world.
av d n1 r-crq vbz pp-f n1, uh pp-f j n1, vmb av vbi av vvg av-j p-acp dt n1 cc n1 pp-f dt n1.
(26) sermon (DIV1)
78
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1517
Neither is this to be vnderstood of Dauids person onely, but euen of his posterity in all ages to come.
Neither is this to be understood of David person only, but even of his posterity in all ages to come.
av-d vbz d pc-acp vbi vvn pp-f npg1 n1 av-j, cc-acp av pp-f po31 n1 p-acp d n2 pc-acp vvi.
(26) sermon (DIV1)
78
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1518
How was he himselfe crowned with conquests and victories ouer his enemies? How was his sonne Salomon crowned with riches, with wisedome, with same & glory i• the whole world? which flourishing of 〈 ◊ 〉 soone,
How was he himself crowned with conquests and victories over his enemies? How was his son Solomon crowned with riches, with Wisdom, with same & glory i• the Whole world? which flourishing of 〈 ◊ 〉 soon,
np1 vbds pns31 px31 vvn p-acp n2 cc n2 p-acp po31 n2? np1 vbds po31 n1 np1 vvn p-acp n2, p-acp n1, p-acp d cc n1 n1 dt j-jn n1? r-crq vvg pp-f 〈 sy 〉 av,
(26) sermon (DIV1)
78
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1519
as of a noble branch, graced in a •••ner the •etie roo•e of Dauid himselfe.
as of a noble branch, graced in a •••ner the •etie roo•e of David himself.
c-acp pp-f dt j n1, vvn p-acp dt n1 dt j n1 pp-f np1 px31.
(26) sermon (DIV1)
78
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1520
For, as his worthi• sonne teacheth, Childrens children are the •ed one of the elders, and the glory of the children •re their fathers.
For, as his worthi• son Teaches, Children's children Are the •ed one of the Elders, and the glory of the children •re their Father's.
p-acp, c-acp po31 n1 n1 vvz, ng2 n2 vbr dt j pi pp-f dt n2-jn, cc dt n1 pp-f dt n2 vbr po32 n2.
(26) sermon (DIV1)
78
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1521
Therefore, as children may •ustly glorie of the renowne of their fathers vertue and honour:
Therefore, as children may •ustly glory of the renown of their Father's virtue and honour:
av, c-acp n2 vmb av-j n1 pp-f dt n1 pp-f po32 ng1 n1 cc n1:
(26) sermon (DIV1)
78
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1522
so the excellent father is in a sort crowned with happinesse in this world, when he sees his childrens children like to grow vp and flourish after him.
so the excellent father is in a sort crowned with happiness in this world, when he sees his Children's children like to grow up and flourish After him.
av dt j n1 vbz p-acp dt n1 vvn p-acp n1 p-acp d n1, c-crq pns31 vvz po31 ng2 n2 av-j pc-acp vvi a-acp cc vvi p-acp pno31.
(26) sermon (DIV1)
78
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1523
But vpon himselfe shall his crowne flourish.
But upon himself shall his crown flourish.
p-acp p-acp px31 vmb po31 n1 vvi.
(26) sermon (DIV1)
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1524
Lastly, touching the day of iudgement then, then shall all the righteous flourish, when as hauing beene faithfull vnto the death, they shall receiue the crowne of life.
Lastly, touching the day of judgement then, then shall all the righteous flourish, when as having been faithful unto the death, they shall receive the crown of life.
ord, vvg dt n1 pp-f n1 av, av vmb d dt j n1, c-crq c-acp vhg vbn j p-acp dt n1, pns32 vmb vvi dt n1 pp-f n1.
(26) sermon (DIV1)
78
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1525
A crowne as S. Peter calleth it immortall and vndefiled, and that fadeth not away. Denying that euer it fadeth away, he affirmeth that it euer flourisheth.
A crown as S. Peter calls it immortal and undefiled, and that fades not away. Denying that ever it fades away, he Affirmeth that it ever flourishes.
dt n1 p-acp n1 np1 vvz pn31 j cc j, cc d vvz xx av. vvg cst av pn31 vvz av, pns31 vvz cst pn31 av vvz.
(26) sermon (DIV1)
78
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1526
I would here be bold, if I might doe it without offence, as I hope I may, to shew you one goodly cluster of grape• of vhe land of Canaan, a land flowing with milke and honie,
I would Here be bold, if I might do it without offence, as I hope I may, to show you one goodly cluster of grape• of vhe land of Canaan, a land flowing with milk and honey,
pns11 vmd av vbi j, cs pns11 vmd vdi pn31 p-acp n1, c-acp pns11 vvb pns11 vmb, pc-acp vvi pn22 crd j vvi pp-f n1 pp-f fw-it n1 pp-f np1, dt n1 vvg p-acp n1 cc n1,
(26) sermon (DIV1)
78
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1527
whether you are now going, before you enter into it.
whither you Are now going, before you enter into it.
cs pn22 vbr av vvg, c-acp pn22 vvb p-acp pn31.
(26) sermon (DIV1)
78
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1528
A worthie and ver••us gentleman ▪ whom I neede not name in this place, because, no doubt many ages will name him, A worthy and ver••us gentleman ▪ whom I need not name in this place, Because, no doubt many ages will name him,
dt j cc j n1 ▪ ro-crq pns11 vvb xx n1 p-acp d n1, c-acp, dx n1 d n2 vmb vvi pno31,
(26) sermon (DIV1)
78
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1529
and renowne him hereafter, giueth for his armes three crownes with this posey, Quarta perennis erit. As if he should say, these three crownes, which I beare in my coat, are but the difference of my house and gentry, but Quarta perennis erit :
and renown him hereafter, gives for his arms three crowns with this posey, Quarta Perennis erit. As if he should say, these three crowns, which I bear in my coat, Are but the difference of my house and gentry, but Quarta Perennis erit:
cc n1 pno31 av, vvz p-acp po31 n2 crd n2 p-acp d n1, np1 fw-la fw-la. c-acp cs pns31 vmd vvi, d crd n2, r-crq pns11 vvb p-acp po11 n1, vbr p-acp dt n1 pp-f po11 n1 cc n1, cc-acp np1 fw-la fw-la:
(26) sermon (DIV1)
78
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1530
the fourth crowne which I look for in heauen shall be euerlasting and immortall.
the fourth crown which I look for in heaven shall be everlasting and immortal.
dt ord n1 r-crq pns11 vvb p-acp p-acp n1 vmb vbi j cc j.
(26) sermon (DIV1)
78
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1531
That •ourth, though it bee but one crowne, yet shall be worth all those three crowns,
That •ourth, though it be but one crown, yet shall be worth all those three crowns,
cst av, cs pn31 vbi cc-acp crd n1, av vmb vbi j d d crd n2,
(26) sermon (DIV1)
78
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1532
yea three thousand more such as these are; The fourth shall be eternall.
yea three thousand more such as these Are; The fourth shall be Eternal.
uh crd crd dc d c-acp d vbr; dt ord vmb vbi j.
(26) sermon (DIV1)
78
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1533
Now, if he, and we that are such a• he no question is, faithfull to God,
Now, if he, and we that Are such a• he no question is, faithful to God,
av, cs pns31, cc pns12 cst vbr d n1 pns31 dx n1 vbz, j p-acp np1,
(26) sermon (DIV1)
78
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1534
and loyal to the chosen seruant of God, may well hope for a most flourishing incorruptible crowne of glory,
and loyal to the chosen servant of God, may well hope for a most flourishing incorruptible crown of glory,
cc j p-acp dt j-vvn n1 pp-f np1, vmb av vvi p-acp dt av-ds j-vvg j n1 pp-f n1,
(26) sermon (DIV1)
78
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1535
then much more may Dau•d himselfe reioyce in God his Sauiour, and say, Quinta aut sexta perennis erit:
then much more may Dau•d himself rejoice in God his Saviour, and say, Quinta Or Sexta Perennis erit:
av av-d av-dc vmb vvi px31 vvi p-acp np1 po31 n1, cc vvi, np1 fw-la fw-la fw-la fw-la:
(26) sermon (DIV1)
78
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1536
The fift, or the fixt shall bee eter•all.
The fift, or the fixed shall be eter•all.
dt ord, cc dt vvn vmb vbi j.
(26) sermon (DIV1)
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1537
This crowne which God of his grace with his owne right hand and his holy arme 〈 … 〉 vpon mine head, is indeede (thankes and praise hee giuen vote the s•me God) a very flourishing crowne flourishing in mine owne conscience:
This crown which God of his grace with his own right hand and his holy arm 〈 … 〉 upon mine head, is indeed (thanks and praise he given vote the s•me God) a very flourishing crown flourishing in mine own conscience:
d n1 r-crq np1 pp-f po31 n1 p-acp po31 d j-jn n1 cc po31 j n1 〈 … 〉 p-acp po11 n1, vbz av (n2 cc n1 pns31 vvn n1 dt n1 np1) dt j j-vvg n1 vvg p-acp po11 d n1:
(26) sermon (DIV1)
78
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1538
flourishing in the world, both for my person, and for my posteritie;
flourishing in the world, both for my person, and for my posterity;
vvg p-acp dt n1, av-d p-acp po11 n1, cc p-acp po11 n1;
(26) sermon (DIV1)
78
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1539
But it is nothing, in respect of that flourishing crowne which I shall receiue at the day of iudgement.
But it is nothing, in respect of that flourishing crown which I shall receive At the day of judgement.
cc-acp pn31 vbz pix, p-acp n1 pp-f d j-vvg n1 r-crq pns11 vmb vvi p-acp dt n1 pp-f n1.
(26) sermon (DIV1)
78
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1540
For the iust shall flourish like a palme tree, and shal grow like • Cedar in Lebanon.
For the just shall flourish like a palm tree, and shall grow like • Cedar in Lebanon.
p-acp dt av vmb vvi av-j dt n1 n1, cc vmb vvi av-j • n1 p-acp np1.
(26) sermon (DIV1)
78
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1541
Such as hee planted in the house of the Lord, shall flourish in the courts of our God.
Such as he planted in the house of the Lord, shall flourish in the Courts of our God.
d c-acp pns31 vvd p-acp dt n1 pp-f dt n1, vmb vvi p-acp dt n2 pp-f po12 n1.
(26) sermon (DIV1)
78
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1542
And then indeede shall this bountifull promise of God be most fully performed, But vpon himselfe shall his crowne flourish.
And then indeed shall this bountiful promise of God be most Fully performed, But upon himself shall his crown flourish.
cc av av vmb d j n1 pp-f np1 vbb av-ds av-j vvn, cc-acp p-acp px31 vmb po31 n1 vvi.
(26) sermon (DIV1)
78
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1543
As for his enemies, I shall cloath them with shame, but vpon himselfe shall his crowne flourish.
As for his enemies, I shall cloth them with shame, but upon himself shall his crown flourish.
p-acp p-acp po31 n2, pns11 vmb n1 pno32 p-acp n1, cc-acp p-acp px31 vmb po31 n1 vvi.
(26) sermon (DIV1)
78
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1544
To drawe then to an •ode: it may seeme very strange, that Dauid had any enemies. Yet, o•• of these words.
To draw then to an •ode: it may seem very strange, that David had any enemies. Yet, o•• of these words.
pc-acp vvi av p-acp dt n1: pn31 vmb vvi av j, cst np1 vhd d n2. av, n1 pp-f d n2.
(26) sermon (DIV1)
79
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1545
As for his enemies, I shall cloath them with shame; it may be well gathered that some he had.
As for his enemies, I shall cloth them with shame; it may be well gathered that Some he had.
p-acp p-acp po31 n2, pns11 vmb n1 pno32 p-acp n1; pn31 vmb vbi av vvn cst d pns31 vhd.
(26) sermon (DIV1)
79
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1546
What? had Dauid? meeke Dauid? Lord remember Dauid, and all h•• meekenesse, saies he, in the beginning of this Psalme.
What? had David? meek David? Lord Remember David, and all h•• meekness, Says he, in the beginning of this Psalm.
q-crq? vhd np1? j np1? n1 vvb np1, cc d n1 n1, vvz pns31, p-acp dt n-vvg pp-f d n1.
(26) sermon (DIV1)
79
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1547
He was the kindest, and the meekest man aliue.
He was the Kindest, and the Meekest man alive.
pns31 vbds dt js, cc dt js n1 j.
(26) sermon (DIV1)
79
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1548
Ween hee had his mortall foe at a vantage, and at a dead lift, as we say,
Ween he had his Mortal foe At a vantage, and At a dead lift, as we say,
vvb pns31 vhd po31 j-jn n1 p-acp dt n1, cc p-acp dt j n1, c-acp pns12 vvb,
(26) sermon (DIV1)
79
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1549
and might haue nailed him fast to the ground with his speare:
and might have nailed him fast to the ground with his spear:
cc vmd vhi vvn pno31 av-j p-acp dt n1 p-acp po31 n1:
(26) sermon (DIV1)
79
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1550
he onely did cut off a lap of his garment, to shewe, that when he might haue hurt him, hee would not. Posse, & •olle, •obile.
he only did Cut off a lap of his garment, to show, that when he might have hurt him, he would not. Posse, & •olle, •obile.
pns31 av-j vdd vvi a-acp dt n1 pp-f po31 n1, pc-acp vvi, cst c-crq pns31 vmd vhi vvn pno31, pns31 vmd xx. fw-la, cc n1, j.
(26) sermon (DIV1)
79
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1551
Yet this meeke Dauid, patient Dauid, mercifull Dauid, valiant and victorious Dauid, holy Dauid, had enemies.
Yet this meek David, patient David, merciful David, valiant and victorious David, holy David, had enemies.
av d j np1, j np1, j np1, j cc j np1, j np1, vhd n2.
(26) sermon (DIV1)
79
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1552
Wherefore you most honourable and blessed seruants of God, you that excell in vertue, if you haue some enemies, thinke not strange of it.
Wherefore you most honourable and blessed Servants of God, you that excel in virtue, if you have Some enemies, think not strange of it.
c-crq pn22 av-ds j cc j-vvn n2 pp-f np1, pn22 cst vvb p-acp n1, cs pn22 vhb d n2, vvb xx j pp-f pn31.
(26) sermon (DIV1)
79
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1553
For, if you had nothing in you:
For, if you had nothing in you:
p-acp, cs pn22 vhd pix p-acp pn22:
(26) sermon (DIV1)
79
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1554
〈 ◊ 〉 feare of God, no reuerēce towards his word, no loue and loyaltie towards your Soueraigne, no for•itude, no temperance, no good thing in you;
〈 ◊ 〉 Fear of God, no Reverence towards his word, no love and loyalty towards your Sovereign, no for•itude, no temperance, no good thing in you;
〈 sy 〉 vvb pp-f np1, dx n1 p-acp po31 n1, dx n1 cc n1 p-acp po22 n-jn, dx n1, dx n1, dx j n1 p-acp pn22;
(26) sermon (DIV1)
79
Image 286
1555
yee might perhaps walke on long enough, and no man enuie you, no man malig•e you, or malice you.
ye might perhaps walk on long enough, and no man envy you, no man malig•e you, or malice you.
pn22 vmd av vvi a-acp av-j av-d, cc dx n1 vvi pn22, dx n1 vvb pn22, cc n1 pn22.
(26) sermon (DIV1)
79
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1556
But because God hath inspired you with his principall spirit, and endewed you with speciall great graces aboue your fellowes;
But Because God hath inspired you with his principal Spirit, and endued you with special great graces above your Fellows;
cc-acp c-acp np1 vhz vvn pn22 p-acp po31 j-jn n1, cc vvd pn22 p-acp j j n2 p-acp po22 n2;
(26) sermon (DIV1)
79
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1557
therefore •oth your aduersarie the Deuil, the old enemie of all goodnes and vertue, who is ready to burst to see you doe so well:
Therefore •oth your adversary the devil, the old enemy of all Goodness and virtue, who is ready to burst to see you do so well:
av vdz po22 n1 dt n1, dt j n1 pp-f d n1 cc n1, r-crq vbz j pc-acp vvi pc-acp vvi pn22 vdb av av:
(26) sermon (DIV1)
79
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1558
he, I say, doth bestirre himselfe, and raise vp enemies against you.
he, I say, does Bestir himself, and raise up enemies against you.
pns31, pns11 vvb, vdz vvi px31, cc vvi a-acp n2 p-acp pn22.
(26) sermon (DIV1)
79
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1559
But (O blessed be our good Lord) what a wonderfull comfort and incouragement haue all you;
But (Oh blessed be our good Lord) what a wonderful Comfort and encouragement have all you;
cc-acp (uh vvd vbb po12 j n1) r-crq dt j n1 cc n1 vhb d pn22;
(26) sermon (DIV1)
79
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1560
what a horrible terrour & affrightment haue all your enemies, in this text? For the holy Ghost saies not, They shall be clothed, or you shall cloth them:
what a horrible terror & affrightment have all your enemies, in this text? For the holy Ghost Says not, They shall be clothed, or you shall cloth them:
q-crq dt j n1 cc n1 vhb d po22 n2, p-acp d n1? p-acp dt j n1 vvz xx, pns32 vmb vbi vvn, cc pn22 vmb vvi pno32:
(26) sermon (DIV1)
79
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1561
but I, euen I shal cloth them with shame.
but I, even I shall cloth them with shame.
cc-acp pns11, av pns11 vmb vvi pno32 p-acp n1.
(26) sermon (DIV1)
79
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1562
It is impossible, saies he, that you should alwaies be armed at all points, circumspect at all places, vigilant at all times, prouided at all occasions, to preuent the mischieuous practises of your diuillish enemies.
It is impossible, Says he, that you should always be armed At all points, circumspect At all places, vigilant At all times, provided At all occasions, to prevent the mischievous practises of your diuillish enemies.
pn31 vbz j, vvz pns31, cst pn22 vmd av vbi vvn p-acp d n2, j p-acp d n2, j p-acp d n2, vvn p-acp d n2, pc-acp vvi dt j n2 pp-f po22 j n2.
(26) sermon (DIV1)
79
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1563
No counsell of man, no policie, no wisedome, no wit, can foresee their barbarous vndertakings and complottes, to escape them.
No counsel of man, no policy, no Wisdom, no wit, can foresee their barbarous undertakings and complottes, to escape them.
dx n1 pp-f n1, dx n1, dx n1, dx n1, vmb vvi po32 j n2-vvg cc n2, pc-acp vvi pno32.
(26) sermon (DIV1)
79
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1564
But in heauen, in heauen there is an eye, an hand there is in heauen: an eye to desery them, and an hand to persecute and punish them:
But in heaven, in heaven there is an eye, an hand there is in heaven: an eye to desery them, and an hand to persecute and Punish them:
p-acp p-acp n1, p-acp n1 a-acp vbz dt n1, dt n1 pc-acp vbz p-acp n1: dt n1 p-acp n1 pno32, cc dt n1 pc-acp vvi cc vvi pno32:
(26) sermon (DIV1)
79
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1565
both an eye and an hand to deliuer you from dannger, and to cloath them with shame.
both an eye and an hand to deliver you from danger, and to cloth them with shame.
d dt n1 cc dt n1 pc-acp vvi pn22 p-acp n1, cc p-acp n1 pno32 p-acp n1.
(26) sermon (DIV1)
79
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1566
Therefore, saith he, Cast your care vpon mee; let me alone with them, your perill is my perill, your case my case:
Therefore, Says he, Cast your care upon me; let me alone with them, your peril is my peril, your case my case:
av, vvz pns31, vvb po22 n1 p-acp pno11; vvb pno11 av-j p-acp pno32, po22 n1 vbz po11 n1, po22 n1 po11 n1:
(26) sermon (DIV1)
79
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1567
Ile pay them that they haue deserued: He take the quarrell into mine owne hands: He trimme them well enough.
I'll pay them that they have deserved: He take the quarrel into mine own hands: He trim them well enough.
pns11|vmb vvi pno32 cst pns32 vhb vvn: pns31 vvi dt n1 p-acp po11 d n2: pns31 j pno32 av av-d.
(26) sermon (DIV1)
79
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1568
As for your enemies, I shall cloath them with shame.
As for your enemies, I shall cloth them with shame.
p-acp p-acp po22 n2, pns11 vmb n1 pno32 p-acp n1.
(26) sermon (DIV1)
79
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1569
Remēber I pray you, beloued, though indeede, they haue made themselues worthie neuer to be remembred,
remember I pray you, Beloved, though indeed, they have made themselves worthy never to be remembered,
vvb pns11 vvb pn22, vvn, cs av, pns32 vhb vvn px32 j-jn av-x pc-acp vbi vvn,
(26) sermon (DIV1)
79
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1570
or once to be mentioned i• our mouthes any more:
or once to be mentioned i• our mouths any more:
cc a-acp pc-acp vbi vvn n1 po12 n2 d av-dc:
(26) sermon (DIV1)
79
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1571
yet remember, I say, to their egregious dishonour & reproch, how those are now clothed with shame, who were the first cause of the solemnizing,
yet Remember, I say, to their egregious dishonour & reproach, how those Are now clothed with shame, who were the First cause of the solemnizing,
av vvb, pns11 vvb, p-acp po32 j n1 cc n1, c-crq d vbr av vvn p-acp n1, r-crq vbdr dt ord n1 pp-f dt n-vvg,
(26) sermon (DIV1)
79
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1572
or as I may say, of the sanctifying of this present day for the day of the weeke,
or as I may say, of the sanctifying of this present day for the day of the Week,
cc c-acp pns11 vmb vvi, pp-f dt j-vvg pp-f d j n1 p-acp dt n1 pp-f dt n1,
(26) sermon (DIV1)
79
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1573
and of yesterday for the day of the moneth, & of the twelue moneth, with so holy an exercise? How odious? how execrable is their very name vnto vs? what true hearted loyall subiect, such as I am sure all are here, doth not detest them, hate them, loath them,
and of yesterday for the day of the Monn, & of the twelue Monn, with so holy an exercise? How odious? how execrable is their very name unto us? what true hearted loyal Subject, such as I am sure all Are Here, does not detest them, hate them, loath them,
cc pp-f av-an p-acp dt n1 pp-f dt n1, cc pp-f dt crd n1, p-acp av j dt n1? q-crq j? q-crq j vbz po32 j n1 p-acp pno12? q-crq j j-vvn j n-jn, d c-acp pns11 vbm j d vbr av, vdz xx vvi pno32, vvb pno32, vvb pno32,
(26) sermon (DIV1)
79
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1574
as a road, or as a viper, or as some hidious mishapen monster:
as a road, or as a viper, or as Some hideous Misshapen monster:
c-acp dt n1, cc p-acp dt n1, cc c-acp d j j-vvn n1:
(26) sermon (DIV1)
79
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1575
and curse the very day wherein such a rebellious generation, and such a trayterous blood were borne? Certainly, my good brethren,
and curse the very day wherein such a rebellious generation, and such a traitorous blood were born? Certainly, my good brothers,
cc vvb dt j n1 c-crq d dt j n1, cc d dt j n1 vbdr vvn? av-j, po11 j n2,
(26) sermon (DIV1)
79
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1576
if the mercie of God, which is incomprehensible, did not giue them grace, at the l•st gaspe to repe•t,
if the mercy of God, which is incomprehensible, did not give them grace, At the l•st gasp to repe•t,
cs dt n1 pp-f np1, r-crq vbz j, vdd xx vvi pno32 vvi, p-acp dt js n1 pc-acp vvi,
(26) sermon (DIV1)
79
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1577
and crie to God for pardon:
and cry to God for pardon:
cc vvi p-acp np1 p-acp n1:
(26) sermon (DIV1)
79
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1578
as they are cloathed with shame in this world, so shall they bee much more in the world to come.
as they Are clothed with shame in this world, so shall they be much more in the world to come.
c-acp pns32 vbr vvn p-acp n1 p-acp d n1, av vmb pns32 vbi av-d av-dc p-acp dt n1 pc-acp vvi.
(26) sermon (DIV1)
79
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1579
And as we hold them for no better then cursed creatures, so shall the Lord at last, say vnto them, Goe ye cursed into euerlasting fire.
And as we hold them for no better then cursed creatures, so shall the Lord At last, say unto them, Go you cursed into everlasting fire.
cc c-acp pns12 vvb pno32 p-acp dx jc cs j-vvn n2, av vmb dt n1 p-acp ord, vvb p-acp pno32, vvb pn22 vvn p-acp j n1.
(26) sermon (DIV1)
79
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1580
So let it 〈 ◊ 〉, O Lord, euen so to all the enemies of 〈 ◊ 〉 anointed, either open of secret, so 〈 ◊ 〉 be to them:
So let it 〈 ◊ 〉, Oh Lord, even so to all the enemies of 〈 ◊ 〉 anointed, either open of secret, so 〈 ◊ 〉 be to them:
av vvb pn31 〈 sy 〉, uh n1, av av p-acp d dt n2 pp-f 〈 sy 〉 n-vvn, d j pp-f n-jn, av 〈 sy 〉 vbi p-acp pno32:
(26) sermon (DIV1)
79
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1581
As for his enemies, do them, thou, O Lord, thine owne selfe, do them cloath them with shame.
As for his enemies, do them, thou, Oh Lord, thine own self, do them cloth them with shame.
c-acp p-acp po31 n2, vdb pno32, pns21, uh n1, po21 d n1, vdb pno32 n1 pno32 p-acp n1.
(26) sermon (DIV1)
79
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1582
But vpon himselfe doth his Crowne flourish. But upon himself does his Crown flourish.
cc-acp p-acp px31 vdz po31 n1 vvi.
(26) sermon (DIV1)
80
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1583
These words, vpon himselfe, either 〈 ◊ 〉 altogether impertinent and super•••ous, or else they are very important 〈 ◊ 〉 materiall.
These words, upon himself, either 〈 ◊ 〉 altogether impertinent and super•••ous, or Else they Are very important 〈 ◊ 〉 material.
d n2, p-acp px31, d 〈 sy 〉 av j cc j, cc av pns32 vbr av j 〈 sy 〉 j-jn.
(26) sermon (DIV1)
81
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1584
For it had beene sufficient to haue said;
For it had been sufficient to have said;
p-acp pn31 vhd vbn j pc-acp vhi vvn;
(26) sermon (DIV1)
81
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1585
As for his enemies I shall cloath them with shame 〈 ◊ 〉 as for hi•selfe, his crowne shall flourish.
As for his enemies I shall cloth them with shame 〈 ◊ 〉 as for hi•selfe, his crown shall flourish.
c-acp p-acp po31 n2 pns11 vmb n1 pno32 p-acp n1 〈 sy 〉 c-acp p-acp n1, po31 n1 vmb vvi.
(26) sermon (DIV1)
81
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1586
It is 〈 ◊ 〉 greatly necessarie, as it should seeme to say, his crowne shall flourish vpon himselfe.
It is 〈 ◊ 〉 greatly necessary, as it should seem to say, his crown shall flourish upon himself.
pn31 vbz 〈 sy 〉 av-j j, c-acp pn31 vmd vvi pc-acp vvi, po31 n1 vmb vvi p-acp px31.
(26) sermon (DIV1)
81
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1587
Yet the Lord in his gracious ••swer vnto Dauide praier, thought good to put in this as a supernume••••• word, ouer and besides the necessitie of the sentence:
Yet the Lord in his gracious ••swer unto David prayer, Thought good to put in this as a supernume••••• word, over and beside the necessity of the sentence:
av dt n1 p-acp po31 j n1 p-acp np1 n1, vvd j pc-acp vvi p-acp d c-acp dt n1 n1, a-acp cc a-acp dt n1 pp-f dt n1:
(26) sermon (DIV1)
81
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1588
to teach the good King, and vs all likewise, a very notable lesson.
to teach the good King, and us all likewise, a very notable Lesson.
pc-acp vvi dt j n1, cc pno12 d av, dt j j n1.
(26) sermon (DIV1)
81
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1589
Namely, that he would blesse the crowne, the dignitie, the flourishing estate of his louing ser•ant, not onely in his owne person and his posteritie;
Namely, that he would bless the crown, the dignity, the flourishing estate of his loving ser•ant, not only in his own person and his posterity;
av, cst pns31 vmd vvi dt n1, dt n1, dt j-vvg n1 pp-f po31 j-vvg n1, xx av-j p-acp po31 d n1 cc po31 n1;
(26) sermon (DIV1)
81
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1590
in this world, and in the world to come, as I haue shewed alreadie; but also from a lesser ••ight of glorie, still to a greater and greater.
in this world, and in the world to come, as I have showed already; but also from a lesser ••ight of glory, still to a greater and greater.
p-acp d n1, cc p-acp dt n1 pc-acp vvi, c-acp pns11 vhb vvn av; cc-acp av p-acp dt jc n1 pp-f n1, av p-acp dt jc cc jc.
(26) sermon (DIV1)
81
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1591
Vpon himselfe, sai•s he, shall his crowne flourish.
Upon himself, sai•s he, shall his crown flourish.
p-acp px31, vbz pns31, vmb po31 n1 vvi.
(26) sermon (DIV1)
81
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1592
For not onely is shall be flourishing, as Dauid left it, at the day of his departure to God,
For not only is shall be flourishing, as David left it, At the day of his departure to God,
p-acp xx j vbz vmb vbi vvg, c-acp np1 vvd pn31, p-acp dt n1 pp-f po31 n1 p-acp np1,
(26) sermon (DIV1)
81
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1593
but after his dissolution and death:
but After his dissolution and death:
cc-acp p-acp po31 n1 cc n1:
(26) sermon (DIV1)
81
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1594
as fast as his bodie corrupteth in the earth, so fast shall his crowne encrease still in heauen.
as fast as his body corrupteth in the earth, so fast shall his crown increase still in heaven.
c-acp av-j c-acp po31 n1 vvz p-acp dt n1, av av-j vmb po31 n1 vvi av p-acp n1.
(26) sermon (DIV1)
81
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1595
Trust me, truely, I speake i• before the liuing Lord, and this high presence, all the whole Church which shall be edified so saluation, by Dauids blessed and godly gouernement,
Trust me, truly, I speak i• before the living Lord, and this high presence, all the Whole Church which shall be edified so salvation, by David blessed and godly government,
n1 pno11, av-j, pns11 vvb n1 p-acp dt j-vvg n1, cc d j n1, d dt j-jn n1 r-crq vmb vbi vvn av n1, p-acp npg1 j-vvn cc j n1,
(26) sermon (DIV1)
81
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1596
euen after his death, shal yet suffer his crown neuer to die, but shall continually keep in fresh and greene.
even After his death, shall yet suffer his crown never to die, but shall continually keep in fresh and green.
av p-acp po31 n1, vmb av vvi po31 n1 av-x pc-acp vvi, cc-acp vmb av-j vvi p-acp j cc j-jn.
(26) sermon (DIV1)
81
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1597
Yes, as euery one brought to the building of the ••bernacle, and to the reedifying of the temple, such as they were able:
Yes, as every one brought to the building of the ••bernacle, and to the re-edifying of the temple, such as they were able:
uh, c-acp d pi vvd p-acp dt n-vvg pp-f dt n1, cc p-acp dt n-vvg pp-f dt n1, d c-acp pns32 vbdr j:
(26) sermon (DIV1)
81
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1598
so I assure you, I speake now a great word, euerie particular subiect, that is faithfull to God, and to his Prince;
so I assure you, I speak now a great word, every particular Subject, that is faithful to God, and to his Prince;
av pns11 vvb pn22, pns11 vvb av dt j n1, d j n-jn, cst vbz j p-acp np1, cc p-acp po31 n1;
(26) sermon (DIV1)
81
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1599
as he go••h on forward to God, by the peace, and by the religion which hee hath enioyed vnder his Prince ▪ so he shall still beautifie and decke Dauids crowne;
as he go••h on forward to God, by the peace, and by the Religion which he hath enjoyed under his Prince ▪ so he shall still beautify and deck David crown;
c-acp pns31 vhz p-acp av-j p-acp np1, p-acp dt n1, cc p-acp dt n1 r-crq pns31 vhz vvn p-acp po31 n1 ▪ av pns31 vmb av vvi cc vvi npg1 n1;
(26) sermon (DIV1)
81
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1600
& one shal bring a white rose;
& one shall bring a white rose;
cc pi vmb vvi dt j-jn n1;
(26) sermon (DIV1)
81
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1601
an other shall bring a red rose, and adde it to the 〈 … 〉 that so vpon himselfe still his crowne may •••rish, the white rose and the redde rose, that are in the crowne alreadie, beeing euer made more and more fragrant and flourishing.
an other shall bring a read rose, and add it to the 〈 … 〉 that so upon himself still his crown may •••rish, the white rose and the red rose, that Are in the crown already, being ever made more and more fragrant and flourishing.
dt n-jn vmb vvi dt j-jn n1, cc vvi pn31 p-acp dt 〈 … 〉 cst av p-acp px31 av po31 n1 vmb vvi, dt j-jn n1 cc dt j-jn n1, cst vbr p-acp dt n1 av, vbg av vvn av-dc cc av-dc j cc j-vvg.
(26) sermon (DIV1)
81
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1602
O Christ, what a crowne is this? And what will it growe to 〈 ◊ 〉 more in the end? You that are mightie Kings and Potentates vpon earth, haue indeede great cares and continuall busines in your head•;
O christ, what a crown is this? And what will it grow to 〈 ◊ 〉 more in the end? You that Are mighty Kings and Potentates upon earth, have indeed great Cares and continual business in your head•;
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(26) sermon (DIV1)
81
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1603
but yet vouchsase I pray you to •earken a little, what I shall say vnto you.
but yet vouchsase I pray you to •earken a little, what I shall say unto you.
cc-acp av vvb pns11 vvb pn22 pc-acp vvi dt j, r-crq pns11 vmb vvi p-acp pn22.
(26) sermon (DIV1)
81
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1604
You watch oftentimes ouer vs, when we are asleep our selues.
You watch oftentimes over us, when we Are asleep our selves.
pn22 vvb av p-acp pno12, c-crq pns12 vbr j po12 n2.
(26) sermon (DIV1)
81
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1605
You care for our peace, when it is not 〈 ◊ 〉 our power to further it;
You care for our peace, when it is not 〈 ◊ 〉 our power to further it;
pn22 vvb p-acp po12 n1, c-crq pn31 vbz xx 〈 sy 〉 po12 n1 pc-acp av-jc pn31;
(26) sermon (DIV1)
81
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1606
you procuring good to Sion, and prosperitie to Ierusalem, yet many times enioy the least part of it your selues.
you procuring good to Sion, and Prosperity to Ierusalem, yet many times enjoy the least part of it your selves.
pn22 vvg j p-acp np1, cc n1 p-acp np1, av d n2 vvi dt ds n1 pp-f pn31 po22 n2.
(26) sermon (DIV1)
81
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1607
But no force ▪ Take this still for your comfort.
But no force ▪ Take this still for your Comfort.
p-acp dx n1 ▪ vvb d av p-acp po22 n1.
(26) sermon (DIV1)
81
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1608
Wee that cannot all our liues long doe the hundreth part of that good, which you doe euery houre, shall haue nothing so flourishing a crowne as you shal haue.
we that cannot all our lives long doe the Hundredth part of that good, which you do every hour, shall have nothing so flourishing a crown as you shall have.
pns12 cst vmbx d po12 n2 j n1 dt ord n1 pp-f cst j, r-crq pn22 vdb d n1, vmb vhi pix av j-vvg dt n1 c-acp pn22 vmb vhi.
(26) sermon (DIV1)
81
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1609
Vpon you, vpon you shall euerlasting peace rest, vpō you shal the glory of Gods maiestie shine, vpon you, vpon you shall your crowne flourish.
Upon you, upon you shall everlasting peace rest, upon you shall the glory of God's majesty shine, upon you, upon you shall your crown flourish.
p-acp pn22, p-acp pn22 vmb j n1 n1, p-acp pn22 vmb dt n1 pp-f npg1 n1 vvi, p-acp pn22, p-acp pn22 vmb po22 n1 vvi.
(26) sermon (DIV1)
81
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1610
Which the Lord of his mercy grant, I most humbly beseech him for Iesus Christs sake:
Which the Lord of his mercy grant, I most humbly beseech him for Iesus Christ sake:
r-crq dt n1 pp-f po31 n1 vvi, pns11 av-ds av-j vvb pno31 p-acp np1 npg1 n1:
(26) sermon (DIV1)
81
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1611
that as Dauids crowne euer flourished, till the first comming of Christ; so our gracious Kings crowne may euer flourish, till the second comming of Christ;
that as David crown ever flourished, till the First coming of christ; so our gracious Kings crown may ever flourish, till the second coming of christ;
cst c-acp npg1 n1 av vvn, c-acp dt ord n-vvg pp-f np1; av po12 j ng1 n1 vmb av vvi, c-acp dt ord n-vvg pp-f np1;
(26) sermon (DIV1)
81
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1612
and then, that afterward for euer his royall Maiestie may be royally crowned with eternall life:
and then, that afterwards for ever his royal Majesty may be royally crowned with Eternal life:
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thorough the same our deare Sauiour Iesus Christ:
through the same our deer Saviour Iesus christ:
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To whom with the Father and the holy Ghost, bee all honour and glory, power and praise, dignitie and dominion, now and euermore. Amen. FINIS.
To whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen. FINIS.
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A SERMON PREACHED before the Kings Maiestie that day he entred into Oxford, at Woodstock•, August 27. 1605. LVK. 8.15.
A SERMON PREACHED before the Kings Majesty that day he entered into Oxford, At Woodstock•, August 27. 1605. LUK. 8.15.
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But that which fell in good ground, are they which with a good, and a very good heart, heare the word,
But that which fell in good ground, Are they which with a good, and a very good heart, hear the word,
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and keepe it, and bring forth to fruit with patience. IN this Parable of the sower, are 4. grounds mentioned.
and keep it, and bring forth to fruit with patience. IN this Parable of the sour, Are 4. grounds mentioned.
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1618
Whereof three are badde, and onely one good.
Whereof three Are bad, and only one good.
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Namely, they which with a good and a very good heart, heare the word, and keep it,
Namely, they which with a good and a very good heart, hear the word, and keep it,
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1620
and bring forth fruite with patience. Almightie God powreth out his benefites no lesse plentiously then continually vpon vs:
and bring forth fruit with patience. Almighty God poureth out his benefits no less plenteously then continually upon us:
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1621
yet wee can make no requitall: our goodnesse cannot reach to God.
yet we can make no requital: our Goodness cannot reach to God.
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The onely thing that we can doe for him, is to loue and honour his word.
The only thing that we can do for him, is to love and honour his word.
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1623
Whereupon King Dauid thought it a death vnto him, that beeing banished from his people, he could not go• vp to the house of the Lord, with the voice of ioy and gladnesse, among such as keepe holy day.
Whereupon King David Thought it a death unto him, that being banished from his people, he could not go• up to the house of the Lord, with the voice of joy and gladness, among such as keep holy day.
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And on the other side he said;
And on the other side he said;
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I reioyced when they said vnto me, We will goe vp into the house of the Lord.
I rejoiced when they said unto me, We will go up into the house of the Lord.
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1626
The Prophet Esay likewise, foretelling what alacri•ie and good will should be in the Gentiles after they were conuerted to Christ, saith thus; The Prophet Isaiah likewise, foretelling what alacri•ie and good will should be in the Gentiles After they were converted to christ, Says thus;
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It shall be in the last dayes, that many people shall goe and say;
It shall be in the last days, that many people shall go and say;
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1628
Come, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob,
Come, and let us go up to the mountain of the Lord, to the house of the God of Iacob,
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1629
and he will teach vs his wayes, and we will walke in his pathes.
and he will teach us his ways, and we will walk in his paths.
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1630
Looke how it is in the health of the body, and so it is in the state of the soule.
Look how it is in the health of the body, and so it is in the state of the soul.
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1631
If a man haue a good appetite, and a stomacke to his meate, t'is a signe he is well in health:
If a man have a good appetite, and a stomach to his meat, It is a Signen he is well in health:
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1632
in like sort, if a man bee content to follow Christ for the loaues to fil his bellie,
in like sort, if a man be content to follow christ for the loaves to fill his belly,
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1633
and care not for the food of his soule; questionlesse all is not well betweene God and him;
and care not for the food of his soul; questionless all is not well between God and him;
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1634
but if he haue a longing and a hungring desire of the word, then indeede his heart is vpright in the sight of God.
but if he have a longing and a hungering desire of the word, then indeed his heart is upright in the sighed of God.
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1635
For as S. Au••e• noteth well;
For as S. Au••e• notes well;
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1636
if the word of God be taken by vs, it will take vs. Seeing the word of God so is, if the word of God be taken by us, it will take us Seeing the word of God so is,
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1637
and so ought to be, vnto the faithfull, as a hooke is to fish. Then it takes, when it is taken.
and so ought to be, unto the faithful, as a hook is to Fish. Then it Takes, when it is taken.
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1638
Neither are they which are taken hurt by it.
Neither Are they which Are taken hurt by it.
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1639
For they are not caught to bee kil'd, but to be drawne out of the damnation of this world,
For they Are not caught to be killed, but to be drawn out of the damnation of this world,
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1640
and to be translated to the libertie and glorie of the children of God.
and to be translated to the liberty and glory of the children of God.
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Wherefore as fishers take most delight in angling, when they see the fish bite quickly and greedily:
Wherefore as Fishers take most delight in angling, when they see the Fish bite quickly and greedily:
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1642
so if you would put life into your Preachers, which are called fishers of men, that they may preach the word with ioy, not with griefe, you must shewe by your countenance, by your attention, by your reuerence, by all your outward behauiour, that you desire n•••ng so much as to bite at this sweete baite, that so you may be drawne by the Father to Christ.
so if you would put life into your Preachers, which Are called Fishers of men, that they may preach the word with joy, not with grief, you must show by your countenance, by your attention, by your Reverence, by all your outward behaviour, that you desire n•••ng so much as to bite At this sweet bait, that so you may be drawn by the Father to christ.
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1643
For they onely are good ground as we haue it here, which with a good,
For they only Are good ground as we have it Here, which with a good,
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and a very good heart, heare the word, and keepe it, and bring forth fruit with patience.
and a very good heart, hear the word, and keep it, and bring forth fruit with patience.
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1645
Here are three properties of good ground set downe. All opposite to the three bad grounds mentioned before.
Here Are three properties of good ground Set down. All opposite to the three bad grounds mentioned before.
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First, they that are good ground, heare the word with a good heart;
First, they that Are good ground, hear the word with a good heart;
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contrarie to the ground on the high wayes side, which when they haue heard, let the deuil take the word out of their hearts,
contrary to the ground on the high ways side, which when they have herd, let the Devil take the word out of their hearts,
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1648
& so they heare not with a good heart. Secondly, they keepe the word with a very good heart;
& so they hear not with a good heart. Secondly, they keep the word with a very good heart;
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contrarie to the stonie ground, which for a while receiue the word with ioy, but in time of temptation they fall away,
contrary to the stony ground, which for a while receive the word with joy, but in time of temptation they fallen away,
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1650
and so they keepe not the word with a verie good heart. Thirdly, they bring foorth fruit with patience;
and so they keep not the word with a very good heart. Thirdly, they bring forth fruit with patience;
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contrarie to the thornie ground, which after their departure are choaked with cares, and bring no fruit,
contrary to the thorny ground, which After their departure Are choked with Cares, and bring no fruit,
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and so doe not (as it is said here that the good ground doth) bring forth fruit with patience.
and so do not (as it is said Here that the good ground does) bring forth fruit with patience.
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1653
But that which fell in good ground are they, which with a good, and a very good heart, heare the word,
But that which fell in good ground Are they, which with a good, and a very good heart, hear the word,
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and keepe it, and bring forth fruit with patience.
and keep it, and bring forth fruit with patience.
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1655
The first propertie of the good ground is this, that they heare the word with a good heart.
The First property of the good ground is this, that they hear the word with a good heart.
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1656
The two Disciples going to Emaus, when Christ was departed from them, said thus one to another;
The two Disciples going to Emaus, when christ was departed from them, said thus one to Another;
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Did not our hearts burne within vs, when he talked with vs by the way,
Did not our hearts burn within us, when he talked with us by the Way,
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& opened to vs the Scripture? O Beloued, now you are busied in hearing the word, Christ talketh to you,
& opened to us the Scripture? O beloved, now you Are busied in hearing the word, christ talketh to you,
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and you are in the right way to heauen.
and you Are in the right Way to heaven.
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1660
Therefore that wee may heare with a good heart, we must feele in our hearts that burning of which the Disciples say, Did not our hearts burne within vs,
Therefore that we may hear with a good heart, we must feel in our hearts that burning of which the Disciples say, Did not our hearts burn within us,
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1661
when he talked with vs by the way? For so the Spirituall spouse confesseth of her selfe, My beloued put his hand to the hole of the doore,
when he talked with us by the Way? For so the Spiritual spouse Confesses of her self, My Beloved put his hand to the hold of the door,
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1662
and my heart was affectioned towards him. And againes My soule melted when my beloued spake.
and my heart was affectioned towards him. And agains My soul melted when my Beloved spoke.
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Now Christ puts his hand to the hole of the doore, desiring himselfe to enter, and vs to repent:
Now christ puts his hand to the hold of the door, desiring himself to enter, and us to Repent:
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1664
now our beloued speaketh to vs out of his word.
now our Beloved speaks to us out of his word.
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1665
So that we cannot be good ground, except our heart be affectioned, and our soule melt towards him.
So that we cannot be good ground, except our heart be affectioned, and our soul melt towards him.
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1666
When the blessed Virgin saluted her cousin Elizabeth, she felt the babe spring in her wombe for ioy.
When the blessed Virgae saluted her Cousin Elizabeth, she felt the babe spring in her womb for joy.
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Certainely Beloued, you haue euery one of you a babe in your hearts, euen the child Iesus, which is formed and fashioned in you.
Certainly beloved, you have every one of you a babe in your hearts, even the child Iesus, which is formed and fashioned in you.
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1668
This babe we must feele euen to skip & spring in our hearts for ioy,
This babe we must feel even to skip & spring in our hearts for joy,
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1669
if we would assure our selues that wee be good ground, and heare with a good heart.
if we would assure our selves that we be good ground, and hear with a good heart.
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1670
Neither must we only reioyce, but also feare. Serue the Lord with gladnesse, and reioyce before him with trembling, saies the Psalmist.
Neither must we only rejoice, but also Fear. Serve the Lord with gladness, and rejoice before him with trembling, Says the Psalmist.
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1671
We read that when the Almightie vttered his voice, the foure beasts, whereby are meant the Angels, let fall their wings.
We read that when the Almighty uttered his voice, the foure beasts, whereby Are meant the Angels, let fallen their wings.
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1672
Where are then our plumes of pride, our feathers whereby wee flie so high in an opinion of our owne knowledge and wisedome? why are they not all let downe, that we may wholly submit our selues to the Lord, to bee taught and directed by his word? Remember I pray you what good Cornelius said.
Where Are then our plumes of pride, our Feathers whereby we fly so high in an opinion of our own knowledge and Wisdom? why Are they not all let down, that we may wholly submit our selves to the Lord, to be taught and directed by his word? remember I pray you what good Cornelius said.
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I know well there was neuer more reuerent hearing of the word in the Court ▪ then at this day,
I know well there was never more reverent hearing of the word in the Court ▪ then At this day,
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yet that which is very well alreadie must so be commended, as that which may be better and better, be euermore enforced.
yet that which is very well already must so be commended, as that which may be better and better, be evermore Enforced.
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1675
Therefore as I was about to say, remember what the Captaine Cornelius said to S. Peter,
Therefore as I was about to say, Remember what the Captain Cornelius said to S. Peter,
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1676
when he was readie to preach vnto him;
when he was ready to preach unto him;
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Now, saies he, are we all here present before the Lord, to heare all things that are commaunded thee of God:
Now, Says he, Are we all Here present before the Lord, to hear all things that Are commanded thee of God:
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1678
O that we had this good heart to consider, when we heare a sermon, that we stand not before a man,
Oh that we had this good heart to Consider, when we hear a sermon, that we stand not before a man,
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1679
but coram domino, before the Lord.
but coram domino, before the Lord.
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1680
Th•• we should heare the word, not as the word of man, but as it is indeede the word of God.
Th•• we should hear the word, not as the word of man, but as it is indeed the word of God.
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1681
Then, we should put a difference between other things which perhaps shortly we shall heare, either to recreate the mind or sharpen the wit,
Then, we should put a difference between other things which perhaps shortly we shall hear, either to recreate the mind or sharpen the wit,
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1682
or for state and maiestie, or for some other earthly purpose, and betweene this engrafted word, which is able to 〈 ◊ 〉 our soules.
or for state and majesty, or for Some other earthly purpose, and between this engrafted word, which is able to 〈 ◊ 〉 our Souls.
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1683
It is strange, what is repo•••d of Constantine the great in this kinde.
It is strange, what is repo•••d of Constantine the great in this kind.
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1684
Eusebius writeth of him that when diuine seruice was said, he would helpe the minister to begin the prayers,
Eusebius Writeth of him that when divine service was said, he would help the minister to begin the Prayers,
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1685
and to read the verses of the Psalmes enterchangeable.
and to read the Verses of the Psalms interchangeable.
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1686
And when there was a Sermon, if any place of speciall importance were alleadged, that he would turne his Bible, to imprint the place in his minde the better both by hearing & seeing it, He addeth besides, that the Emperour many times beeing as it were rauished with those things which he heard, rose vp sodainely out of his throne & chaire of estate,
And when there was a Sermon, if any place of special importance were alleged, that he would turn his bible, to imprint the place in his mind the better both by hearing & seeing it, He adds beside, that the Emperor many times being as it were ravished with those things which he herd, rose up suddenly out of his throne & chair of estate,
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1687
and would stand a long while to heare more diligently, and though they which were next him did put him in minde to remember himselfe,
and would stand a long while to hear more diligently, and though they which were next him did put him in mind to Remember himself,
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1688
yet he heard the word so attentiuely, that he would not heare them.
yet he herd the word so attentively, that he would not hear them.
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1689
How wonderfully do•• this confound vs, that are farre inferiour euery way, when wee heare and see that Emperours,
How wonderfully do•• this confound us, that Are Far inferior every Way, when we hear and see that emperors,
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1690
and mighty Kings and Potentates of the world, shew such a good heart in hearing the word,
and mighty Kings and Potentates of the world, show such a good heart in hearing the word,
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1691
& we in the meane time haue lumpish and dull spirits & affections, and are neuer a whit mooued? Certainly ye honourable children of God,
& we in the mean time have lumpish and dull spirits & affections, and Are never a whit moved? Certainly you honourable children of God,
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1692
now Christ talketh with vs by the way, therefore let our hearts burne within vs:
now christ talketh with us by the Way, Therefore let our hearts burn within us:
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1693
now Christ putteth his hand to the hole of the doore, therefore let ou• hearts be affectioned to word him know our welbeloued speaketh, therefore let our soules melt: now the blessed virgin;
now christ putteth his hand to the hold of the door, Therefore let ou• hearts be affectioned to word him know our well-beloved speaks, Therefore let our Souls melt: now the blessed Virgae;
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1694
yea a greater then the virgin, then •he virgins Sonne, saluteth vs, and with•• vs all haile out of his word,
yea a greater then the Virgae, then •he Virgins Son, salutes us, and with•• us all hail out of his word,
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1695
therefore let the babe spring in our heart fol ioy:
Therefore let the babe spring in our heart fol joy:
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1696
now the Almighty vttereth his voice, therefore let our wings fall downe, and let vs wholly submit our selues to be taught of God.
now the Almighty uttereth his voice, Therefore let our wings fallen down, and let us wholly submit our selves to be taught of God.
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1697
Euen as Cornelius the Centurion thought when he heard Peter preach, that he stood not before a man, but before the Lord:
Eve as Cornelius the Centurion Thought when he herd Peter preach, that he stood not before a man, but before the Lord:
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1698
and Constantine the Emperour could neuer satis•ie himselfe with reuerent attention of his good heart to the word.
and Constantine the Emperor could never satis•ie himself with reverent attention of his good heart to the word.
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1699
Then indeede shall we be good ground as all they are which with a good,
Then indeed shall we be good ground as all they Are which with a good,
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1700
and a verie good heart heare the word, and keepe it, and bring forth fruit with patience.
and a very good heart hear the word, and keep it, and bring forth fruit with patience.
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1701
The second property of the good ground is this, that they keep the word with a very good heart.
The second property of the good ground is this, that they keep the word with a very good heart.
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1702
In our English translation it is read thus, with a good and an honest heart. But I follow the vulgar Latin, which readeth thus;
In our English Translation it is read thus, with a good and an honest heart. But I follow the Vulgar Latin, which readeth thus;
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1703
With a good and a very good heart. And I referr• the good heart to hearing, the uery good heart to keeping:
With a good and a very good heart. And I referr• the good heart to hearing, the very good heart to keeping:
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1704
As if the words stood thus;
As if the words stood thus;
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1705
Which with a good heart, heare the word, and with a very •ood heart keep it,
Which with a good heart, hear the word, and with a very •ood heart keep it,
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1706
and bring forth fruit with patience. To the matter then:
and bring forth fruit with patience. To the matter then:
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1707
It is to no purpose that the seede be sowne ▪ except it be couered in the earth.
It is to no purpose that the seed be sown ▪ except it be covered in the earth.
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1708
Neither that the word be heard. except it be kept.
Neither that the word be herd. except it be kept.
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1709
Therefore saith the Prophet, In my heart haue I hidde thy word, that I may not sinne against thee. Therefore Says the Prophet, In my heart have I hid thy word, that I may not sin against thee.
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1710
So that to keep the word with a very good heart, is to hide and couer this holy seede in the fallow grounds of our heart, beeing plowed vp by the preaching of the Gospel.
So that to keep the word with a very good heart, is to hide and cover this holy seed in the fallow grounds of our heart, being plowed up by the preaching of the Gospel.
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1711
Whereupon the kingdom of heauen is likened to a treasure hid in a field.
Whereupon the Kingdom of heaven is likened to a treasure hid in a field.
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1712
And this very field is a faithfull heart, which keepeth and hideth in it selfe the word, which is the direct way to the kingdome of heauen.
And this very field is a faithful heart, which Keepeth and Hideth in it self the word, which is the Direct Way to the Kingdom of heaven.
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1713
According to that of our Sauiour. The kingdome of heauen is within you.
According to that of our Saviour. The Kingdom of heaven is within you.
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1714
Yea a faithfull heart, not onely is a field wherin is a treasure, but also is itselfe a treasure, wherein are both old and new things. Yea a faithful heart, not only is a field wherein is a treasure, but also is itself a treasure, wherein Are both old and new things.
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1715
For euerie Scribe which is taught vnto the kingdome of heauen, is like vnto a housholder, which bringeth forth out of his treasure things both new and old.
For every Scribe which is taught unto the Kingdom of heaven, is like unto a householder, which brings forth out of his treasure things both new and old.
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1716
His heart is filled with a treasure of comforts, gathered out of the olde and new Testament.
His heart is filled with a treasure of comforts, gathered out of the old and new Testament.
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1717
The wife woman, by whome is meant the spouse of Christ, keepes her candle a light all the night long. The wife woman, by whom is meant the spouse of christ, keeps her candle a Light all the night long.
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1718
Clemens vnderstandeth this •ight to be the heart, and he calleth the meditations of holy men, candles that neuer goe out. Clemens understandeth this •ight to be the heart, and he calls the meditations of holy men, Candles that never go out.
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1719
S. Austin writeth among the Pagans in the temple of Venus, there was a candle which was called, vnextinguishable;
S. Austin Writeth among the Pagans in the temple of Venus, there was a candle which was called, unextinguishable;
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1720
whether this be true or no of Venus temple it is vncertaine, only Austins report we haue for it;
whither this be true or no of Venus temple it is uncertain, only Austins report we have for it;
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1721
but without all doubt in euery faithfull hearer and keeper of the word who is the temple of the holy Ghost, there is this candle or light that neuer goes out.
but without all doubt in every faithful hearer and keeper of the word who is the temple of the holy Ghost, there is this candle or Light that never Goes out.
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1722
For so we read, that the word of the Lord illuminateth the he••t: there's the light. For so we read, that the word of the Lord illuminateth the he••t: there's the Light.
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1723
And that this light goes not out at any time appeareth by that which is written else-where:
And that this Light Goes not out At any time appears by that which is written elsewhere:
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1724
O Lord, how doe I loue thy sta•utes, they are my meditation continuosly? In the old lawe those creatures onely were accompted cleane, which did chew the end.
Oh Lord, how do I love thy sta•utes, they Are my meditation continuosly? In the old law those creatures only were accounted clean, which did chew the end.
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1725
No otherwise shall we be accōpted vncleane in the sight of God, if we chew not the end as it were,
No otherwise shall we be accounted unclean in the sighed of God, if we chew not the end as it were,
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1726
and ruminate, and meditate of those things which we haue heard out of the word.
and ruminate, and meditate of those things which we have herd out of the word.
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1727
For euen as it is not auaileable to eate, except the meat be inwardly digested and diuided to all the parts of the bodie:
For even as it is not available to eat, except the meat be inwardly digested and divided to all the parts of the body:
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1728
so hearing is vnprofitable, vnlesse the word heard be kept in minde and memorie, and shewed and set forth in all the parts of our life.
so hearing is unprofitable, unless the word herd be kept in mind and memory, and showed and Set forth in all the parts of our life.
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1729
Therefore they of Berraea were esteemed more noble then they of Thessalonica, because they after Paul had preached to them, conferred among themselues,
Therefore they of Berea were esteemed more noble then they of Thessalonica, Because they After Paul had preached to them, conferred among themselves,
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1730
and searched the Scriptures, not onely to see whether the Apostles doctrine were warrantable by the word,
and searched the Scriptures, not only to see whither the Apostles Doctrine were warrantable by the word,
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1731
but also to confirme their owne memory, and exercise their meditation in the Lawe of God.
but also to confirm their own memory, and exercise their meditation in the Law of God.
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1732
Now then ye holy ones of God if we would be good ground indeede, as the Patriarch Iacob ••ted his sonne Iosephs dreames;
Now then you holy ones of God if we would be good ground indeed, as the Patriarch Iacob ••ted his son Joseph's dreams;
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1733
so let vs not only •eare, but also 〈 ◊ 〉 the word. so let us not only •eare, but also 〈 ◊ 〉 the word.
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1734
For this is proper to the child of God, to haue the law of his God in his heart.
For this is proper to the child of God, to have the law of his God in his heart.
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1735
Not noted in writing tables, or written in tables of stone, but noted & written in the flesh• tables of the heart.
Not noted in writing tables, or written in tables of stone, but noted & written in the flesh• tables of the heart.
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1736
And 〈 ◊ 〉 as the holy virgin kept all those sayings, & po•dered them in her heart, which 〈 ◊ 〉 by the Shepheards reported and published abro•d concerning her sonne Iesus ▪ in like manner they that are wise will heare,
And 〈 ◊ 〉 as the holy Virgae kept all those sayings, & po•dered them in her heart, which 〈 ◊ 〉 by the Shepherds reported and published abro•d Concerning her son Iesus ▪ in like manner they that Are wise will hear,
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1737
nay they will ponder and keep• those things which they haue heard, that so they may the better vnderstand the louing kindnesse of the Lord.
nay they will ponder and keep• those things which they have herd, that so they may the better understand the loving kindness of the Lord.
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1738
Especially seeing those things which we heare are no dreames, but vnsearchable mysteries of our 〈 ◊ 〉on:
Especially seeing those things which we hear Are no dreams, but unsearchable Mysteres of our 〈 ◊ 〉on:
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1739
neither are we that publish and preach them, such shepheards as the Angell spake vnto,
neither Are we that publish and preach them, such shepherds as the Angel spoke unto,
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1740
but we are appointed to watch ouer the flocke which Christ hath bought with his blo•d.
but we Are appointed to watch over the flock which christ hath bought with his blo•d.
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1741
Therefore if you would shewe yourselues to bee good ground, your verie good heart must bee as a field that hath a treasure hid in it:
Therefore if you would show yourselves to be good ground, your very good heart must be as a field that hath a treasure hid in it:
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1742
yea it must be as a treasure it selfe, that hath olde and new things hid in it:
yea it must be as a treasure it self, that hath old and new things hid in it:
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1743
it must bee as a candle, that neuer goes out: and as a cleane creature that neuer leaues chewing the cudde:
it must be as a candle, that never Goes out: and as a clean creature that never leaves chewing the cud:
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1744
euen as Iacob noted his sonnes dreames, and the blessed virgin kept the shepheards sayings, and pondered them in her heart.
even as Iacob noted his Sons dreams, and the blessed Virgae kept the shepherds sayings, and pondered them in her heart.
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1745
For they onely are good ground which with a good, and a verie good heart, heare the word,
For they only Are good ground which with a good, and a very good heart, hear the word,
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1746
and keepe it, and bring forth fruit with patience.
and keep it, and bring forth fruit with patience.
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1747
The third propertie of the good ground is this, that they bring foorth fruit with patience.
The third property of the good ground is this, that they bring forth fruit with patience.
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1748
Good ground is like a good tree. For indeede good ground will make a good tree.
Good ground is like a good tree. For indeed good ground will make a good tree.
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1749
Now a good tree bringeth forth good fruite.
Now a good tree brings forth good fruit.
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1750
And the blessed man which meditateth day and night in Gods law•, is like a tree planted by the waters side, which bringeth forth his fruit in due season.
And the blessed man which meditateth day and night in God's law•, is like a tree planted by the waters side, which brings forth his fruit in due season.
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1751
So that it is not enough for the word to goe in at one eare and out at the other,
So that it is not enough for the word to go in At one ear and out At the other,
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1752
but it must goe in at both eares, by reuerent and religious hearing, and settle deepely into the heart by faithfull and diligent keeping,
but it must go in At both ears, by reverent and religious hearing, and settle deeply into the heart by faithful and diligent keeping,
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1753
and lastly, goe out at both hands, by bringing foorth fruite with patience.
and lastly, go out At both hands, by bringing forth fruit with patience.
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1754
Simeon the son of Onius was a faire Oliue tree, that is fruitfull, and as a Cypres tree which groweth vp to the cloudes. Simeon the son of Onius was a fair Olive tree, that is fruitful, and as a Cypress tree which grows up to the Clouds.
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1755
A cypres tree is high, but barren: an oliue is fruitfull but low. So • Christian, must not onely as cypres tree, re•th vp to the cloud:
A cypress tree is high, but barren: an olive is fruitful but low. So • Christian, must not only as cypress tree, re•th up to the cloud:
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1756
by meditation of high mysteries in the word, but also he must as an oliue tree, bring forth fruit with patience.
by meditation of high Mysteres in the word, but also he must as an olive tree, bring forth fruit with patience.
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1757
Then he shal be like Simeon, neither low, nor barren.
Then he shall be like Simeon, neither low, nor barren.
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1758
But though he be an oliue, yet he shall be as high as the cypres tree:
But though he be an olive, yet he shall be as high as the cypress tree:
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1759
and though he bee a cypresse yet he shall be as fruitfull as the oliue tree.
and though he be a cypress yet he shall be as fruitful as the olive tree.
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1760
Noah is commanded to make a windowe in the toppe of the Arke, and a doore in the side of it. Noah is commanded to make a window in the top of the Ark, and a door in the side of it.
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1761
A windowe is for the eye to look out, a doore is for the whole bodie to goe out.
A window is for the eye to look out, a door is for the Whole body to go out.
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1762
And in like manner hee that would be good ground, must not onely make him a window for contemplation,
And in like manner he that would be good ground, must not only make him a window for contemplation,
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1763
as Daniel did, at which hee prayed thrice a day, but also a doore for acti••,
as daniel did, At which he prayed thrice a day, but also a door for acti••,
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1764
as Abraham did, at which he fat• 〈 ◊ 〉 a day.
as Abraham did, At which he fat• 〈 ◊ 〉 a day.
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1765
At the windowe of contemplation be must meditate, with a very good heart to keepe the word:
At the window of contemplation be must meditate, with a very good heart to keep the word:
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1766
at the doore of action he must go out to bring forth fruite with patience.
At the door of actium he must go out to bring forth fruit with patience.
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1767
The Lord also commanded Moses to make a l•uer with a base or with a foote.
The Lord also commanded Moses to make a l•uer with a base or with a foot.
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1768
Now the Latine word Labi•• signifies as well a lip, as sla•er. So that the l••er which w•sheth 〈 … 〉 a base:
Now the Latin word Labi•• signifies as well a lip, as sla•er. So that the l••er which w•sheth 〈 … 〉 a base:
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1769
and the lip which v•tereth great knowledge, must haue a foot to walke according to it.
and the lip which v•tereth great knowledge, must have a foot to walk according to it.
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1770
Otherwise if knowledge doe not stand vpon doing, and vpon fructifying as vpon a foote,
Otherwise if knowledge do not stand upon doing, and upon fructifying as upon a foot,
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1771
then questionles it is footles, & so consequently it is bootlesse, and the 〈 ◊ 〉 wanting a base is altogether vnprofitable.
then questionless it is footles, & so consequently it is bootless, and the 〈 ◊ 〉 wanting a base is altogether unprofitable.
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1772
The Prophet Isaiah is willed to lift vp his voice like a trumpet. Many things sound louder then a trumpet, as the sea, the thunder, and such like. Yet he saies not;
The Prophet Isaiah is willed to lift up his voice like a trumpet. Many things found Louder then a trumpet, as the sea, the thunder, and such like. Yet he Says not;
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1773
Lift vp thy voice as the sea, or lift vp thy voice as the thunder; but lift vp thy voice as a trumpet.
Lift up thy voice as the sea, or lift up thy voice as the thunder; but lift up thy voice as a trumpet.
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1774
Why so? Because a trumpeter when hee sounds his trumpet, he windes it with his mouth,
Why so? Because a trumpeter when he sounds his trumpet, he winds it with his Mouth,
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1775
and holds it vp with his hand.
and holds it up with his hand.
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1776
And so euery faithfull heart, which is as it were a spirituall trumpet to sound out the praises of God;
And so every faithful heart, which is as it were a spiritual trumpet to found out the praises of God;
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1777
must not onely report them with his mouth, but also support them with his hand.
must not only report them with his Mouth, but also support them with his hand.
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1778
And then indeede holding vp the word of life with his hand, and bringing forth the fruit therof with patience, hee shall lift vp his voice like a trumpet.
And then indeed holding up the word of life with his hand, and bringing forth the fruit thereof with patience, he shall lift up his voice like a trumpet.
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1779
The Patriarch Abraham buried Sarah in the caue of Macpelah, that is, in a double sepulchre, H• that buries his mind• in knowledge onely, without any care of bringing forth fruit, be buries Sarah in a single sepulchre,
The Patriarch Abraham buried Sarah in the cave of Machpelah, that is, in a double Sepulchre, H• that buries his mind• in knowledge only, without any care of bringing forth fruit, be buries Sarah in a single Sepulchre,
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1780
as Philo Iuda•• doth alleg•rize vpon his storie;
as Philo Iuda•• does alleg•rize upon his story;
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1781
but he that burieth his minde as well in the performance and practise of religion (which is all in all) as in the knowledge and vnderstanding of it, he buries Sarah in a double sepulchre.
but he that burieth his mind as well in the performance and practice of Religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double Sepulchre.
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1782
And so must all we doe, which are the true children of Abraham.
And so must all we do, which Are the true children of Abraham.
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1783
For then with Abraham burying our spirit in a double sepulchre, we shal with Elizeus haue a double spirit.
For then with Abraham burying our Spirit in a double Sepulchre, we shall with Elisha have a double Spirit.
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1784
A spirit that heareth the word with a verie good heart, and with patience bringeth forth fruite.
A Spirit that hears the word with a very good heart, and with patience brings forth fruit.
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1785
Neither is this addition (with patience) altogether to be omitted.
Neither is this addition (with patience) altogether to be omitted.
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1786
For though a man cannot heare the word without patience, nor keepe the word without patience,
For though a man cannot hear the word without patience, nor keep the word without patience,
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1787
yet patience is neuer so requisite, as in bringing forth fruit according to the word which wee haue heard, and kept. Wherefore the holy Ghost saith;
yet patience is never so requisite, as in bringing forth fruit according to the word which we have herd, and kept. Wherefore the holy Ghost Says;
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1788
Ye haue neede of patience, that after yee haue done the will of God, yee may receiue the promise. You have need of patience, that After ye have done the will of God, ye may receive the promise.
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1789
He saies not, After ye haue heard it with your eare, or kept it with your memorie:
He Says not, After you have herd it with your ear, or kept it with your memory:
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1790
but after yee haue done the will of God, and brought forth the fruit thereof, yee may receiue the promise.
but After ye have done the will of God, and brought forth the fruit thereof, ye may receive the promise.
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1791
For wherefore did not the stony ground bring forth fruite, but onely for want of patience.
For Wherefore did not the stony ground bring forth fruit, but only for want of patience.
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1792
They receiued the word with ioy, and seemed to haue very good hearts for a time;
They received the word with joy, and seemed to have very good hearts for a time;
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1793
but in time of temptation for want of patience they fel away.
but in time of temptation for want of patience they fell away.
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1794
Wherefore did not the thornie ground bring forth fruit, but onely for want of patience? After their departure wanting patience to digest their greifes, they were choked with cares,
Wherefore did not the thorny ground bring forth fruit, but only for want of patience? After their departure wanting patience to digest their griefs, they were choked with Cares,
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1795
and so brought forth no fruit.
and so brought forth no fruit.
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1796
Therefore as a good field must endure many a cold frost & snow, and hard weather in the winter time, before it can yeed a fruitfull croppe in Summer:
Therefore as a good field must endure many a cold frost & snow, and hard weather in the winter time, before it can yede a fruitful crop in Summer:
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1797
semblably he that would bee good ground, must possesse his soule in much patience, and continually endure yea euen manfully reiect all the motions of his flesh, all the allurements of the world, all the temptations of the deuill, whereby he may bee hindered from bringing forth the fruit of good life, according to the holy will and word of God.
semblably he that would be good ground, must possess his soul in much patience, and continually endure yea even manfully reject all the motions of his Flesh, all the allurements of the world, all the temptations of the Devil, whereby he may be hindered from bringing forth the fruit of good life, according to the holy will and word of God.
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1798
Hee must like a good tree, bring forth good fruite;
He must like a good tree, bring forth good fruit;
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1799
hee must with Simeon be not onely high as the cypresse, but also fruitfull as the oliue:
he must with Simeon be not only high as the cypress, but also fruitful as the olive:
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1800
he must with Noah make him, not onely a windowe for contemplation, but also a doore for action;
he must with Noah make him, not only a window for contemplation, but also a door for actium;
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1801
hee must with Moses, make him a lauer with a base the must with Esay lift vp his voice like a trumpet;
he must with Moses, make him a laver with a base the must with Isaiah lift up his voice like a trumpet;
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1802
he must with Abraham burie Sarah in a double sepulchre: in one word, he must alwaies bring forth fruit with patience.
he must with Abraham bury Sarah in a double Sepulchre: in one word, he must always bring forth fruit with patience.
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1803
For they onely are good ground, which with a good, and a very good heart, heare the word,
For they only Are good ground, which with a good, and a very good heart, hear the word,
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1804
and keep it, and bring forth fruit with patience.
and keep it, and bring forth fruit with patience.
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1805
To conclude then, It is not greatly needefull to exhort you with a good heart to heare the word.
To conclude then, It is not greatly needful to exhort you with a good heart to hear the word.
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1806
Neuer heretofore such diligent hearing in the Court, as now a dayes. I dare be bold to say it;
Never heretofore such diligent hearing in the Court, as now a days. I Dare be bold to say it;
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1807
All the Preachers in England, in very many yeares by all their exhortations, could neuer haue done halfe so much good in this kind,
All the Preachers in England, in very many Years by all their exhortations, could never have done half so much good in this kind,
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1808
as the onely, holy, and happie example hath done, which we see euery day before our eies.
as the only, holy, and happy Exampl hath done, which we see every day before our eyes.
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1809
Neither need ye be greatly put in mind to keepe in mind the word heard. Memorie yee haue enough, vnderstanding enough, knowledge enough, learning enough:
Neither need you be greatly put in mind to keep in mind the word herd. Memory ye have enough, understanding enough, knowledge enough, learning enough:
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1810
When you haue heard a Sermon, you can remember and repeat, and carrie away, and keepe much of it.
When you have herd a Sermon, you can Remember and repeat, and carry away, and keep much of it.
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1811
But this, this is the thing which I must call vpon my selfe, and vpon all you to thinke of, to wit, that we bring forth the fruit of the word in patience, in temperance,
But this, this is the thing which I must call upon my self, and upon all you to think of, to wit, that we bring forth the fruit of the word in patience, in temperance,
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1812
and in all other vertues of a sanctified life.
and in all other Virtues of a sanctified life.
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1813
For that Samaritan woman did not fill her pitcher at the wall, to spill it by the way,
For that Samaritan woman did not fill her pitcher At the wall, to spill it by the Way,
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1814
but to carrie it home full of water, and there to vse it as occasion serued.
but to carry it home full of water, and there to use it as occasion served.
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1815
Here where the word is preached, is the well of liuing water, flowing forth to eternall life.
Here where the word is preached, is the well of living water, flowing forth to Eternal life.
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1816
But this water we must carry away with vs, and keepe it to wash and purge our consciences, to cleanse our wayes, to water the roots of Gods graces in vs continually, that we may b•ing forth s••• with patience.
But this water we must carry away with us, and keep it to wash and purge our Consciences, to cleanse our ways, to water the roots of God's graces in us continually, that we may b•ing forth s••• with patience.
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1817
Rachel also, that other holy woman did not desire the mand•••• so much to hold it in her hand, 〈 ◊ 〉 to s•ell to it,
Rachel also, that other holy woman did not desire the mand•••• so much to hold it in her hand, 〈 ◊ 〉 to s•ell to it,
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1818
as to be made •p• 〈 ◊ 〉 to bring forth the fruite of her 〈 ◊ 〉 To teach vs, that wee must not 〈 ◊ 〉 so much to knowe the word, the• 〈 ◊ 〉 may subtilly dispute or discourse o•••• to practise it that wee may shewe the fruite of it in the amendement of our liues.
as to be made •p• 〈 ◊ 〉 to bring forth the fruit of her 〈 ◊ 〉 To teach us, that we must not 〈 ◊ 〉 so much to know the word, the• 〈 ◊ 〉 may subtly dispute or discourse o•••• to practise it that we may show the fruit of it in the amendment of our lives.
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1819
Therefore King Dauid being readie to redresse diuers things among his people, saith in one of the Psalmes ▪ O Lord, teach me goodnesse, and knowledge:
Therefore King David being ready to redress diverse things among his people, Says in one of the Psalms ▪ Oh Lord, teach me Goodness, and knowledge:
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1820
knowledge, that I may keep thy word; and goodnesse that I may shewe the fruit of it.
knowledge, that I may keep thy word; and Goodness that I may show the fruit of it.
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1821
For I am sure, saies he, that all my keeping without s•nctifying all my knowledge without goodnesse, is to no purpose.
For I am sure, Says he, that all my keeping without s•nctifying all my knowledge without Goodness, is to no purpose.
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1822
Wherefore, O Lord, giue me goodnesse and knowledge. But first goodnesse and then knowledge.
Wherefore, Oh Lord, give me Goodness and knowledge. But First Goodness and then knowledge.
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1823
Because indeede a little goodnesse, though it bee neuer so small, is better then all knowledge,
Because indeed a little Goodness, though it be never so small, is better then all knowledge,
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1824
though neuer so great. One handfull of goodnesse is worth •n hundred headfulls of knowledge.
though never so great. One handful of Goodness is worth •n hundred headfulls of knowledge.
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1825
For the feare of the Lord is the beginning of wisedome, a good vnderstanding haue all 〈 ◊ 〉 that doe thereafter, the praise of it endureth for euer.
For the Fear of the Lord is the beginning of Wisdom, a good understanding have all 〈 ◊ 〉 that do thereafter, the praise of it Endureth for ever.
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1826
A good vnderstanding haue all they that doe thereafter. 〈 … 〉? Because an ill vnderstanding •oe all they that doe not thereafter.
A good understanding have all they that do thereafter. 〈 … 〉? Because an ill understanding •oe all they that do not thereafter.
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1827
••ey that haue vnderstanding, and doe 〈 ◊ 〉 thereafter, that is, bring not forth fruit according to it, they haue an ill vnderstanding.
••ey that have understanding, and do 〈 ◊ 〉 thereafter, that is, bring not forth fruit according to it, they have an ill understanding.
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1828
But they that haue vnderstanding, and doe thereafter, and lead their life according to it, such haue a good vnderstanding.
But they that have understanding, and do thereafter, and led their life according to it, such have a good understanding.
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1829
The praise of these shall endure for euer.
The praise of these shall endure for ever.
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1830
O how highly shal Christ praise you, how richly shall hee reward you, if you haue a conscionable care to expresse his vertues,
O how highly shall christ praise you, how richly shall he reward you, if you have a conscionable care to express his Virtues,
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1831
and to be transformed as it were into the obedience of his word? Then he shall say vnto you;
and to be transformed as it were into the Obedience of his word? Then he shall say unto you;
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1832
Come ye blessed of my Father, inherit the kingdome of heauen.
Come you blessed of my Father, inherit the Kingdom of heaven.
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1833
For ye haue not onely heard my word, and kept it as farre as knowledge goes,
For you have not only herd my word, and kept it as Far as knowledge Goes,
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1834
but also ye haue practised it, and fructified therby. I was in prison, and ye visited me;
but also you have practised it, and fructified thereby. I was in prison, and you visited me;
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1835
I was harbourles, and ye lodged the ▪ I was hungry, and yee gaue me meate.
I was harbourles, and you lodged thee ▪ I was hungry, and ye gave me meat.
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1836
These and such other haue bin the good fruites, which haue followed you• hearing and keeping of my word.
These and such other have been the good fruits, which have followed you• hearing and keeping of my word.
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1837
Theirfore now yee shall bee praised for your weldoing, and for euer ye shall be blessed for your fruit-bearing.
Theirfore now ye shall be praised for your welldoing, and for ever you shall be blessed for your Fruit bearing.
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1838
Which God graunt to vs all for Iesus Christ his sake, to whom with the father,
Which God grant to us all for Iesus christ his sake, to whom with the father,
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1839
and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and euermore. Amen. FINIS.
and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen. FINIS.
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1840
A FVNERALL SERMON Preached in S. MARIES. May 10. 1605. PSAL. 32.7. Surely in the flood of many waters they shall not come neere him.
A FUNERAL SERMON Preached in S. MARY'S. May 10. 1605. PSALM 32.7. Surely in the flood of many waters they shall not come near him.
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1841
THe principall scope of the Prophet in this place is to prooue, that the righteousnes, and so the blessednes of man, consisteth only in the free forgiuenesse of his sinnes,
THe principal scope of the Prophet in this place is to prove, that the righteousness, and so the blessedness of man, Consisteth only in the free forgiveness of his Sins,
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1842
and gratious imputation of Christs merits. His argument may be framed thus;
and gracious imputation of Christ merits. His argument may be framed thus;
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1843
That which the whole Church and euery godly man therein hath euer especially praied for in all afflictions and troubles, that is happinesse ▪ But for remission of sinnes euery godly man will pray in time of tribulation:
That which the Whole Church and every godly man therein hath ever especially prayed for in all afflictions and Troubles, that is happiness ▪ But for remission of Sins every godly man will pray in time of tribulation:
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1844
Therefore this is the felicity of the faithfull.
Therefore this is the felicity of the faithful.
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1845
To confirme this reason more fully he setteth down, first, the circumstances going before the praye•;
To confirm this reason more Fully he sets down, First, the Circumstances going before the praye•;
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1846
For this shall euerie 〈 ◊ 〉 that is godly make his praier vnto thee in a ti•• when thou maist bee found.
For this shall every 〈 ◊ 〉 that is godly make his prayer unto thee in a ti•• when thou Mayest be found.
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1847
Then, the forme of the prayer it selfe;
Then, the Form of the prayer it self;
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1848
Thou art a place to hide me in, thou shalt preserue mee from trouble, thou shalt compasse me about with songs of deliuerance.
Thou art a place to hide me in, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance.
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1849
Lastly, the effect following the prayer; Surely in the flood of many waters they shall not come neere him.
Lastly, the Effect following the prayer; Surely in the flood of many waters they shall not come near him.
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1850
Prayer is the true sacrifice of faith ▪ The efficacie whereof is briefly, bu• pithily set downe to the Hebrewes.
Prayer is the true sacrifice of faith ▪ The efficacy whereof is briefly, bu• pithily Set down to the Hebrews.
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1851
God I haue spoken else-where 〈 … 〉 largely of this point. Now but a word onely to make a ••e entrance into this sermon.
God I have spoken elsewhere 〈 … 〉 largely of this point. Now but a word only to make a ••e Entrance into this sermon.
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1852
Take it therefore 〈 ◊ 〉. The effects of prayer heretofore haue beene wonderfull.
Take it Therefore 〈 ◊ 〉. The effects of prayer heretofore have been wonderful.
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1853
Praier hath set downe 〈 ◊ 〉-sto•es from heauen, to ouercome fiue Kings with their armies.
Prayer hath Set down 〈 ◊ 〉-sto•es from heaven, to overcome fiue Kings with their armies.
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1854
Prayer hath shut vp the windowes of heauen, that it should not raine, and againe hath opened them that the earth might giue her increase.
Prayer hath shut up the windows of heaven, that it should not rain, and again hath opened them that the earth might give her increase.
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1855
Prayer hath staied the swift course of the sonne, and caused it to go backward fifteene degrees.
Prayer hath stayed the swift course of the son, and caused it to go backward fifteene Degrees.
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1856
Prayer hath held Gods hands that hee could not ••ike when he was readie to plague his people.
Prayer hath held God's hands that he could not ••ike when he was ready to plague his people.
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1857
Prayer without any other helpe or meanes hath throwne downe the strong walles of Iericho. Prayer hath deuided the sea, that the floods thereof could not come neere the Israelites.
Prayer without any other help or means hath thrown down the strong walls of Jericho. Prayer hath divided the sea, that the floods thereof could not come near the Israelites.
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1858
In this place it deliuereth the faithfull man from all the dangers of the world. Surely in the flood of many waters they shal not come neere him. The summe is this;
In this place it Delivereth the faithful man from all the dangers of the world. Surely in the flood of many waters they shall not come near him. The sum is this;
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1859
That no calamities of this world, no troubles of this life, no terrours of death, no guiltinesse of sinne, can be so great,
That no calamities of this world, no Troubles of this life, no terrors of death, no guiltiness of sin, can be so great,
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1860
but that a godly man by meanes of his faith and felicitie in Christ shall wade out of them well enough,
but that a godly man by means of his faith and felicity in christ shall wade out of them well enough,
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1861
For howsoeuer other things goe, still he shall haue such a solace in his soule, such a comfort in his conscience, such a heauen in his heart, knowing himselfe reconciled to God,
For howsoever other things go, still he shall have such a solace in his soul, such a Comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God,
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1862
and iustified by faith, that Surely in the flood of many waters they shall not come neere him.
and justified by faith, that Surely in the flood of many waters they shall not come near him.
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1863
Which, that it may the better appeare, I shall desire you to obserue two things. The daunger: the deliuerance.
Which, that it may the better appear, I shall desire you to observe two things. The danger: the deliverance.
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1864
The danger is in these words; I• the flood of many waters. Where the tribulations that the godly man is subiect to in this life, are likened, First to waters: then to many waters:
The danger is in these words; I• the flood of many waters. Where the tribulations that the godly man is Subject to in this life, Are likened, First to waters: then to many waters:
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1865
thirdly, to a flood of many waters; In the flood of many waters. The deliuerance is in these words;
Thirdly, to a flood of many waters; In the flood of many waters. The deliverance is in these words;
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1866
Surely they shall not come neere him. Where the deliuerance of the godly man hath three degrees also.
Surely they shall not come near him. Where the deliverance of the godly man hath three Degrees also.
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1867
First they shall not come neare: secondly him, they shall not come neere him: then Surely, surely they shall not come neere him.
First they shall not come near: secondly him, they shall not come near him: then Surely, surely they shall not come near him.
ord pns32 vmb xx vvi av-j: ord pno31, pns32 vmb xx vvi av-j pno31: av av-j, av-j pns32 vmb xx vvi av-j pno31.
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93
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1868
Surely in the flood of many waters, they shall not come neere him. First, the afflictions of the faithful are likened to waters.
Surely in the flood of many waters, they shall not come near him. First, the afflictions of the faithful Are likened to waters.
np1 p-acp dt n1 pp-f d n2, pns32 vmb xx vvi av-j pno31. ord, dt n2 pp-f dt j vbr vvn p-acp n2.
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93
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1869
Fire and water haue no mercy we say. But of the two water is the worst.
Fire and water have no mercy we say. But of the two water is the worst.
n1 cc n1 vhb dx n1 pns12 vvb. p-acp pp-f dt crd n1 vbz dt js.
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94
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1870
For any fire may be qu•c•ed with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted.
For any fire may be qu•c•ed with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted.
p-acp d n1 vmb vbi vvn p-acp n1, cc-acp dt n1 pp-f n1, cs pn31 vvz pc-acp vbi j, vmbx p-acp d n1 pp-f n1 vbb vvn.
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94
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1871
Canutus who was King of England, Scotland, Denmarke, Norway, & a great part of Sue•i• all at once, sitting at a low water vpon the Thames shoare, commanded the water not to come neare him.
Canute who was King of England, Scotland, Denmark, Norway, & a great part of Sue•i• all At once, sitting At a low water upon the Thames shore, commanded the water not to come near him.
np1 r-crq vbds n1 pp-f np1, np1, np1, np1, cc dt j n1 pp-f np1 d p-acp a-acp, vvg p-acp dt j n1 p-acp dt np1 n1, vvd dt n1 xx pc-acp vvi av-j pno31.
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94
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1872
But notwithstanding his commandement, the water returning and flowing againe, as 〈 ◊ 〉 in Ezekiel which came to the ankles, then to the knees,
But notwithstanding his Commandment, the water returning and flowing again, as 〈 ◊ 〉 in Ezekielem which Come to the ankles, then to the knees,
p-acp a-acp po31 n1, dt n1 vvg cc vvg av, c-acp 〈 sy 〉 p-acp np1 r-crq vvd p-acp dt n2, av p-acp dt n2,
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94
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1873
and yet higher to the necke, so neuer left rising till it came vp neare him and wet him.
and yet higher to the neck, so never left rising till it Come up near him and wet him.
cc av jc p-acp dt n1, av av-x vvn vvg p-acp pn31 vvd a-acp av-j pno31 cc vvi pno31.
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94
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1874
Then turning about to his noble men that were there attendant on him, he said, You call me your Soueraigne Lord and Master,
Then turning about to his noble men that were there attendant on him, he said, You call me your Sovereign Lord and Master,
av vvg a-acp p-acp po31 j n2 cst vbdr a-acp j-jn p-acp pno31, pns31 vvd, pn22 vvb pno11 po22 j-jn n1 cc n1,
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94
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1875
and yet I cannot command this little channell of water to keep a loofe off from me.
and yet I cannot command this little channel of water to keep a loof off from me.
cc av pns11 vmbx vvi d j n1 pp-f n1 pc-acp vvi dt av a-acp p-acp pno11.
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94
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1876
Whereupon he went immediatly to Westminster, and with his owne hands set his Crowne vpon the Crucifix there,
Whereupon he went immediately to Westminster, and with his own hands Set his Crown upon the Crucifix there,
c-crq pns31 vvd av-j p-acp np1, cc p-acp po31 d n2 vvd po31 n1 p-acp dt n1 a-acp,
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94
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1877
and could neuer be perswaded after to weare it vpon his owne head.
and could never be persuaded After to wear it upon his own head.
cc vmd av-x vbi vvn a-acp pc-acp vvi pn31 p-acp po31 d n1.
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94
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1878
This experience that Canutus so mightie a King made, doth directly prooue, that no man but God onely can set barres and doores against the water and say;
This experience that Canute so mighty a King made, does directly prove, that no man but God only can Set bars and doors against the water and say;
d n1 cst np1 av j dt n1 vvd, vdz av-j vvi, cst dx n1 p-acp np1 av-j vmb vvi n2 cc n2 p-acp dt n1 cc vvi;
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94
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1879
Hitherto shalt tho• come, but no further, and here shalt thou stay thy proud waues. Hitherto shalt tho• come, but no further, and Here shalt thou stay thy proud waves.
av vmb n1 vvi, cc-acp av-dx av-jc, cc av vm2 pns21 vvi po21 j n2.
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94
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1880
The afflictions of the righteous therefore beeing •ere compared to waters, must needes •e very violent.
The afflictions of the righteous Therefore being •ere compared to waters, must needs •e very violent.
dt n2 pp-f dt j av vbg av vvn p-acp n2, vmb av vbi av j.
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94
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1881
For thus the Psalmist ••ith, Thine indignation lyeth hard on me, and thou hast vexed mee with all thy waues. And God himselfe;
For thus the Psalmist ••ith, Thine Indignation lies hard on me, and thou hast vexed me with all thy waves. And God himself;
p-acp av dt n1 n1, po21 n1 vvz av-j p-acp pno11, cc pns21 vh2 vvn pno11 p-acp d po21 n2. cc np1 px31;
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94
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1882
I will p••re out my wrath vpon thee, as water. So that the securitie and felicitie of the faithfull man is inuincible.
I will p••re out my wrath upon thee, as water. So that the security and felicity of the faithful man is invincible.
pns11 vmb vvi av po11 n1 p-acp pno21, c-acp n1. av cst dt n1 cc n1 pp-f dt j n1 vbz j.
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94
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1883
He may be often in daunger of tribulations as of great waues or waters, but they shall neuer ouerwhel•e him;
He may be often in danger of tribulations as of great waves or waters, but they shall never ouerwhel•e him;
pns31 vmb vbi av p-acp n1 pp-f n2 c-acp pp-f j n2 cc n2, p-acp pns32 vmb av-x vvi pno31;
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94
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1884
Surely in the flood of many waters they shall not come neere him. But these our tribulations which are waters, are also many waters.
Surely in the flood of many waters they shall not come near him. But these our tribulations which Are waters, Are also many waters.
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94
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1885
Our common prouerb is, Seldome comes sorrow alone. But as waters come rouling and wauing many together:
Our Common proverb is, Seldom comes sorrow alone. But as waters come ruling and waving many together:
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95
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1886
so the miseries of this life.
so the misery's of this life.
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95
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1887
The Prophet Ezekiel saw the roule of a booke written within and without, and there was written therein, Lamentations, and singing, and woe. The Prophet Ezekielem saw the roll of a book written within and without, and there was written therein, Lamentations, and singing, and woe.
dt n1 np1 vvd dt n1 pp-f dt n1 vvn a-acp cc a-acp, cc a-acp vbds vvn av, n2, cc vvg, cc n1.
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95
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1888
The booke is written within and without, •o shew that many are the troubles of the righteous, both inward and outward.
The book is written within and without, •o show that many Are the Troubles of the righteous, both inward and outward.
dt n1 vbz vvn a-acp cc a-acp, av vvb cst d vbr dt n2 pp-f dt j, d j cc j.
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95
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1889
And it is two to one if any thing befall vs, it is rather an ill happe, then a good happe.
And it is two to one if any thing befall us, it is rather an ill happen, then a good happen.
cc pn31 vbz crd p-acp crd cs d n1 vvb pno12, pn31 vbz av-c dt j-jn n1, cs dt j n1.
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95
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1890
Seeing for one singing, there is in the booke a double sorrowing, lamentations, and woe. Or if it be read as some translate it; Lamentations, and mourning, and woe;
Seeing for one singing, there is in the book a double sorrowing, lamentations, and woe. Or if it be read as Some translate it; Lamentations, and mourning, and woe;
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95
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1891
then it is yet more plaine, that in this world many troubles as many waters come one in the neck• of an other, no earthly ioy, 〈 ◊ 〉 comfort comming betweene.
then it is yet more plain, that in this world many Troubles as many waters come one in the neck• of an other, no earthly joy, 〈 ◊ 〉 Comfort coming between.
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95
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1892
This the good King greatly complaineth of, One deepe calleth another, because of the noyse of the water-pipes, all thy floods and stormes haue gone ouer me.
This the good King greatly Complaineth of, One deep calls Another, Because of the noise of the water-pipes, all thy floods and storms have gone over me.
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95
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1893
And Iob, hee hath giuen me• one wound vpon an other, and hee hath runne vpon me as a gyant.
And Job, he hath given me• one wound upon an other, and he hath run upon me as a giant.
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95
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1894
And Saint Paul, though in one place he write, God shewed mercie toward him, that hee should not haue sorrowe vpon sorrow,
And Saint Paul, though in one place he write, God showed mercy towards him, that he should not have sorrow upon sorrow,
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95
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1895
yet oftentimes elsewhere he speaketh of his owne manifold dangers. I suffered thrice shipwracke, saies he;
yet oftentimes elsewhere he speaks of his own manifold dangers. I suffered thrice shipwreck, Says he;
av av av pns31 vvz pp-f po31 d j n2. pns11 vvd av n1, vvz pns31;
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95
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1896
night and day haue I bin in the deepe sea:
night and day have I been in the deep sea:
n1 cc n1 vhb pns11 vbn p-acp dt j-jn n1:
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95
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1897
In iourneying I was often, in perills of waters, in perills of robbers, in perills of mine owne nation, in perills among the Gentiles, in perills in the citie, in perills in the wildernesse, in perills in the sea, in perills among false brethren.
In journeying I was often, in perils of waters, in perils of robbers, in perils of mine own Nation, in perils among the Gentiles, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers.
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95
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1898
Th•s we see how many waters the godly m•n is subiect to in this life.
Th•s we see how many waters the godly m•n is Subject to in this life.
np1 pns12 vvi c-crq d n2 dt j n1 vbz j-jn p-acp p-acp d n1.
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95
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1899
For one thy hee hath at least two sorrowes, if hee 〈 ◊ 〉 no more: one deepe calleth an other; one wound bringeth another: hee hath sorrow vpon sorrow; perils vpon perils; Many waters; many dangers:
For one thy he hath At least two sorrows, if he 〈 ◊ 〉 no more: one deep calls an other; one wound brings Another: he hath sorrow upon sorrow; perils upon perils; Many waters; many dangers:
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95
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1900
Neuerthelesse, Surely in the flood of many waters, they shall not come neere him. Thirdly, the daungers of this life, are as a flood.
Nevertheless, Surely in the flood of many waters, they shall not come near him. Thirdly, the dangers of this life, Are as a flood.
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95
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1901
The very naming and mentioning of flood must needes •e very terrible, euer since Noahs flood destroyed the whole world.
The very naming and mentioning of flood must needs •e very terrible, ever since Noahs flood destroyed the Whole world.
dt j n-vvg cc vvg pp-f n1 vmb av vbi av j, av c-acp npg1 n1 vvd dt j-jn n1.
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96
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1902
For euen as a horse or a mule of whome the Prophet a little after speaketh in this Psalm, hauing beene once well lashed with a whip, doth euer after feare,
For even as a horse or a mule of whom the Prophet a little After speaks in this Psalm, having been once well lashed with a whip, does ever After Fear,
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96
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1903
if he heare but the bel which is tied to the whippe:
if he hear but the bel which is tied to the whip:
cs pns31 vvb p-acp dt n1 r-crq vbz vvn p-acp dt n1:
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96
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1904
so man since the world was so well s•oured and scourged with a flood, could neuer almost abide either to talke or thinke of it.
so man since the world was so well s•oured and scourged with a flood, could never almost abide either to talk or think of it.
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96
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1905
Now though our whole life be nothing else but a flood of many waters, yet nothing in the world may more fitly be so called,
Now though our Whole life be nothing Else but a flood of many waters, yet nothing in the world may more fitly be so called,
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96
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1906
then our going our of the world.
then our going our of the world.
cs po12 vvg po12 pp-f dt n1.
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96
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1907
This indeede bringeth with it a flood of many waters, and an Ocean sea of infinite cares.
This indeed brings with it a flood of many waters, and an Ocean sea of infinite Cares.
np1 av vvz p-acp pn31 dt n1 pp-f d n2, cc dt n1 n1 pp-f j n2.
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96
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1908
Aristotle writeth, that nothing is so terrible as death, which Antiochus feeling sensibly in himselfe, cryeth out thus, Oh into what aduersitie am I come,
Aristotle Writeth, that nothing is so terrible as death, which Antiochus feeling sensibly in himself, Cries out thus, O into what adversity am I come,
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96
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1909
and into what floods of miserie am I now fallen? He addeth the reason an on after;
and into what floods of misery am I now fallen? He adds the reason an on After;
cc p-acp r-crq n2 pp-f n1 vbm pns11 av vvn? pns31 vvz dt n1 cs p-acp a-acp;
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96
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1910
For I must die with great sorrow in a strange land.
For I must die with great sorrow in a strange land.
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96
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1911
What speake I of a wicked tyrant? Holy men often are in great perplexitie at the time of their departure.
What speak I of a wicked tyrant? Holy men often Are in great perplexity At the time of their departure.
q-crq vvb pns11 pp-f dt j n1? j n2 av vbr p-acp j n1 p-acp dt n1 pp-f po32 n1.
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96
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1912
S. Hierō writeth of Hilarion, that beeing ready to giue vp the ghost, he said thus to his soule; S. Hierō Writeth of Hilarion, that being ready to give up the ghost, he said thus to his soul;
np1 np1 vvz pp-f np1, cst vbg j pc-acp vvi a-acp dt n1, pns31 vvd av p-acp po31 n1;
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96
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1913
Goe forth my soule, why fearest thou? goe forth, why tremblest thou? Thou hast serued Christ almost these threescore and ten yeares,
Go forth my soul, why Fearest thou? go forth, why tremblest thou? Thou hast served christ almost these threescore and ten Years,
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96
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1914
and dost thou now feare death? Christ himselfe also feeling that hee was compassed about with the sorrowes of death, beganne to be afraid,
and dost thou now Fear death? christ himself also feeling that he was compassed about with the sorrows of death, began to be afraid,
cc vd2 pns21 av vvi n1? np1 px31 av vvg cst pns31 vbds vvn a-acp p-acp dt n2 pp-f n1, vvd pc-acp vbi j,
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96
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1915
and to be in great heauinesse, and he said moreouer, My soule is very heauie euen to the death.
and to be in great heaviness, and he said moreover, My soul is very heavy even to the death.
cc pc-acp vbi p-acp j n1, cc pns31 vvd av, po11 n1 vbz av j av p-acp dt n1.
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96
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1916
I know well Christ was afraid without sinne, nay, with great comfort. For hee prayeth thus, Not as I will, but as thou wilt.
I know well christ was afraid without sin, nay, with great Comfort. For he Prayeth thus, Not as I will, but as thou wilt.
pns11 vvb av np1 vbds j p-acp n1, uh-x, p-acp j n1. p-acp pns31 vvz av, xx c-acp pns11 vmb, cc-acp c-acp pns21 vm2.
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96
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1917
And againe, Into thy hands I commit my spirit.
And again, Into thy hands I commit my Spirit.
cc av, p-acp po21 n2 pns11 vvb po11 n1.
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96
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1918
This then was his comfort, that the Iewes could doe nothing in putting him to death,
This then was his Comfort, that the Iewes could do nothing in putting him to death,
np1 av vbds po31 n1, cst dt np2 vmd vdi pix p-acp vvg pno31 p-acp n1,
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96
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1919
but as S. Peter testifieth, that onely which his Father bo•• by his counsell and will hath decreed,
but as S. Peter Testifieth, that only which his Father bo•• by his counsel and will hath decreed,
cc-acp c-acp np1 np1 vvz, cst av-j r-crq po31 n1 n1 p-acp po31 n1 cc n1 vhz vvn,
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96
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1920
and by his hand hath ordained.
and by his hand hath ordained.
cc p-acp po31 n1 vhz vvn.
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96
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1921
Hilarion also that holy ancient Father, comforteth himselfe with this, that hee had s•••d Christ almost seauentie yeares.
Hilarion also that holy ancient Father, comforts himself with this, that he had s•••d christ almost seauentie Years.
np1 av cst j j n1, vvz px31 p-acp d, cst pns31 vhd vvn np1 av crd n2.
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96
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1922
O•••• children of God haue had other comforts;
O•••• children of God have had other comforts;
n1 n2 pp-f np1 vhb vhn j-jn n2;
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96
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1923
and all haue this, that both in life and in death they are happy in Christ.
and all have this, that both in life and in death they Are happy in christ.
cc d vhb d, cst d p-acp n1 cc p-acp n1 pns32 vbr j p-acp np1.
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96
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1924
Howbeit seeing many holy Christians, and euen Christ himselfe feared death, it remaineth that death simply and in it selfe considered, is a flood of many waters.
Howbeit seeing many holy Christians, and even christ himself feared death, it remains that death simply and in it self considered, is a flood of many waters.
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96
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1925
But yet the faithfull man euen in death is out of all danger. Surely in the floods of many waters, they shall not come neere him.
But yet the faithful man even in death is out of all danger. Surely in the floods of many waters, they shall not come near him.
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96
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1926
Thus much for the first part which is the danger; In the flood of many waters.
Thus much for the First part which is the danger; In the flood of many waters.
av av-d c-acp dt ord n1 r-crq vbz dt n1; p-acp dt n1 pp-f d n2.
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97
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1927
The second part followeth, which is the deliuerance: Surely, they shall not come neere him. First, they shall not come neere.
The second part follows, which is the deliverance: Surely, they shall not come near him. First, they shall not come near.
dt ord n1 vvz, r-crq vbz dt n1: av-j, pns32 vmb xx vvi av-j pno31. ord, pns32 vmb xx vvi av-j.
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97
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1928
They, that is, The waters shall not come neere.
They, that is, The waters shall not come near.
pns32, cst vbz, dt n2 vmb xx vvi av-j.
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98
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1929
The holy Church and euerie member thereof is likened to a house built vpon a rocke.
The holy Church and every member thereof is likened to a house built upon a rock.
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1930
Vpon which though the winds blow, and the floods beate, yet it cannot be throwne downe, Upon which though the winds blow, and the floods beat, yet it cannot be thrown down,
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98
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1931
because it is built vpon a rocke. So that the floods which shake it, can neuer come neere it to ouerthrowe it.
Because it is built upon a rock. So that the floods which shake it, can never come near it to overthrown it.
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98
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1932
The s•me may be said of the ship couered with waters. It might well floa•e, but it could neuer be drowned.
The s•me may be said of the ship covered with waters. It might well floa•e, but it could never be drowned.
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98
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1933
For as soon as the Disciples cryed vpon Christ to saue them, presently there followed a great calme.
For as soon as the Disciples cried upon christ to save them, presently there followed a great Cam.
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98
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1934
Therefore Luther when his life was sought of all the world in a manner, translated the Psalme Deus noster refugium, into dumb meeter,
Therefore Luther when his life was sought of all the world in a manner, translated the Psalm Deus Noster refugium, into dumb meeter,
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98
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1935
and caused it to be sung in all the reformed Churches. God is our hope and strength a very present helpe in trouble.
and caused it to be sung in all the reformed Churches. God is our hope and strength a very present help in trouble.
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98
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1936
Therefore will we not feare though the earth be mooued, and though the hills be caried into the midst of the sea.
Therefore will we not Fear though the earth be moved, and though the hills be carried into the midst of the sea.
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98
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1937
Though the waues thereof rage and swell: and though the mounta•••• shake at the tempest of the same.
Though the waves thereof rage and swell: and though the mounta•••• shake At the tempest of the same.
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98
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1938
S. Peter the Apostle began to sinke, but he sunke not right downe. Christ was ready at hand to helpe him.
S. Peter the Apostle began to sink, but he sunk not right down. christ was ready At hand to help him.
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98
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1939
For as soone as he sawe himselfe in present perill and danger, forthwith he cryed, Master, saue me.
For as soon as he saw himself in present peril and danger, forthwith he cried, Master, save me.
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98
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1940
Saue me, O God for the waters are co•• in euen vnto my soule. I sticke fast in the deepe mire where no ground is;
Save me, Oh God for the waters Are co•• in even unto my soul. I stick fast in the deep mire where no ground is;
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98
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1941
I am come into deepe waters; so that the floods runne ouer me. I am come into deep waters; so that the floods run over me.
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98
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1942
Take me out of the mire that I sinke not, and out of the deepe waters.
Take me out of the mire that I sink not, and out of the deep waters.
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98
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1943
Let not the water 〈 ◊ 〉 drowne me, neither let the deep swallow me vp:
Let not the water 〈 ◊ 〉 drown me, neither let the deep swallow me up:
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98
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1944
& let not the pit shut 〈 ◊ 〉 mouth vpon me. S. Paul likewise suffered shipwrack, but lost not by it one haire of his head.
& let not the pit shut 〈 ◊ 〉 Mouth upon me. S. Paul likewise suffered shipwreck, but lost not by it one hair of his head.
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98
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1945
Wherby we may see the absurdity of the Papists. Whereby we may see the absurdity of the Papists.
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98
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1946
They would prooue that iustifying grace may bee lost, because some haue made shipwracke of faith.
They would prove that justifying grace may be lost, Because Some have made shipwreck of faith.
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98
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1947
but if we should graunt them that the Apostle speaketh of iustifying not of historicall faith, yet we haue the help of a second answer.
but if we should grant them that the Apostle speaks of justifying not of historical faith, yet we have the help of a second answer.
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98
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1948
To wit, that shipwrack is one thing, and drowning an other. Therefore faith which is wrackt is not by and by drowned.
To wit, that shipwreck is one thing, and drowning an other. Therefore faith which is wracked is not by and by drowned.
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98
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1949
For it may happen to suffer shipwracke as S. Paul did, and swimme out safe to the shore.
For it may happen to suffer shipwreck as S. Paul did, and swim out safe to the shore.
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98
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1950
But this 〈 ◊ 〉 but a touch by the way. Meane season we see how safe and secure the faithfull man is in Christ.
But this 〈 ◊ 〉 but a touch by the Way. Mean season we see how safe and secure the faithful man is in christ.
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98
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1951
He is a house to which the floods may come neere to shake it, but neuer to throwe it downe;
He is a house to which the floods may come near to shake it, but never to throw it down;
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98
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1952
he is a ship, which the waues may come neere to tosse it, but neuer to turne it ouer;
he is a ship, which the waves may come near to toss it, but never to turn it over;
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98
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1953
euen as Saint Peter beganne to sinke, but still kept vp his head: and Saint Paul s•ffered shippewracke, but was not a haire the worse for it.
even as Saint Peter began to sink, but still kept up his head: and Saint Paul s•ffered shipwrack, but was not a hair the Worse for it.
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98
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1954
Surely in the flood of many waters, they shall not come neere him. Secondly, him. They shall not come neere him.
Surely in the flood of many waters, they shall not come near him. Secondly, him. They shall not come near him.
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98
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1955
This word must in no case be omitted. It helpeth vs to answer a verie strong obiection.
This word must in no case be omitted. It Helpeth us to answer a very strong objection.
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99
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1956
For it may bee said, Many holy men haue lost their goods, haue suffered great torments in their bodie, haue beene troubled also in minde;
For it may be said, Many holy men have lost their goods, have suffered great torments in their body, have been troubled also in mind;
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99
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1957
how then did not the floods of many waters come neere them? The word Him helpes vs to answer.
how then did not the floods of many waters come near them? The word Him helps us to answer.
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99
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1958
The verie Philosophers themselues reckoned their goods pertained no more to them, then, be it spoken with reuerence and regard, the parings of their nayles.
The very Philosophers themselves reckoned their goods pertained no more to them, then, be it spoken with Reverence and regard, the parings of their nails.
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99
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1959
Zeno hearing newes he had lost all he had by sea, said onely thus:
Zeno hearing news he had lost all he had by sea, said only thus:
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99
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1960
Thou hast done verie wel Fortune to leaue me nothing but my cloake ▪ An other called Anaxarchus, whom as Nicocre•• the tyrant commanded he should be 〈 ◊ 〉 to death in a morter, spake thus to the executioner;
Thou hast done very well Fortune to leave me nothing but my cloak ▪ an other called Anaxarchus, whom as Nicocre•• the tyrant commanded he should be 〈 ◊ 〉 to death in a mortar, spoke thus to the executioner;
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99
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1961
Beate and bray as long as thou wilt Anaxarchus his bagge or sachell (so he called his owne body) but Anaxarchus thou cansts not touch.
Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body) but Anaxarchus thou cansts not touch.
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99
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1962
Yet these making so smal reckoning of their goods and bodie, set their mind• notwithstanding at a high rate.
Yet these making so small reckoning of their goods and body, Set their mind• notwithstanding At a high rate.
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99
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1963
The minde of a man, is himselfe, say they. The mind of a man, is himself, say they.
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1964
Hence it is that Iulius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spake to him thus, What meanest thou to feare base fellow, doest thou not know thou carriest Caesar, with thee? As if he should say, Caesars bodie may well bee drowned,
Hence it is that Julius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spoke to him thus, What Meanest thou to Fear base fellow, dost thou not know thou carriest Caesar, with thee? As if he should say, Caesars body may well be drowned,
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99
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1965
as any other man• may, but his minde, his magnanimity, his valour, his fortitude, can neuer be drowned. Thus farre w•nt Philosophie:
as any other man• may, but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus Far w•nt Philosophy:
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1966
But Diuinitie goeth a degree further.
But Divinity Goes a degree further.
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99
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1967
For Philosophy defineth Him, that is a man, by his reason, and the morall vertues of the minde;
For Philosophy defineth Him, that is a man, by his reason, and the moral Virtues of the mind;
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99
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1968
But Diuinitie defineth a Christian man by his faith, and his coniunction thereby with Christ. Excellently saith Saint Austin:
But Divinity defineth a Christian man by his faith, and his conjunction thereby with christ. Excellently Says Saint Austin:
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99
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1969
Whence com's it that the soule dieth? Because faith is not in it. Whence that the bodie dieth:
Whence com's it that the soul Dieth? Because faith is not in it. Whence that the body Dieth:
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99
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1970
Because a soule is not in it. Therefore the soule of thy soule is faith.
Because a soul is not in it. Therefore the soul of thy soul is faith.
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99
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1971
So that if we would know what is a faithfull man, we must define Him, not by his naturall soule,
So that if we would know what is a faithful man, we must define Him, not by his natural soul,
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99
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1972
as he is resonable, but by the soule of his soule, which is his faith.
as he is reasonable, but by the soul of his soul, which is his faith.
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99
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1973
And when we easily answer the obiection, that a flood may come neere a faithfull mans goods ▪ neere his bodie, neere his reasonable soule,
And when we Easily answer the objection, that a flood may come near a faithful men goods ▪ near his body, near his reasonable soul,
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99
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1974
but to his faith, that is to Him, it can neuer come neere.
but to his faith, that is to Him, it can never come near.
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99
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1975
For if you speake of the life and essence of him, that it is faith, the Prophet also witnesseth, The iust shall liue by faith.
For if you speak of the life and essence of him, that it is faith, the Prophet also Witnesseth, The just shall live by faith.
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99
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1976
And the Apostle, Now I liue not, but Christ liueth in me, but that I liue, I liue by faith in the sonne of God; And the Apostle, Now I live not, but christ lives in me, but that I live, I live by faith in the son of God;
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99
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1977
who loued mee, and gaue himselfe for me. And he that was wiser then all the Philosophers, determineth this point thus;
who loved me, and gave himself for me. And he that was Wiser then all the Philosophers, determineth this point thus;
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99
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1978
The summe of the matter when yee haue heard all is this; Feare God, and keepe his commandements;
The sum of the matter when ye have herd all is this; fear God, and keep his Commandments;
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1979
for this is all of man. All of man, what's that. All of man which will hold out against all floods of many waters:
for this is all of man. All of man, what's that. All of man which will hold out against all floods of many waters:
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99
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1980
For the goods of man may be gotten away by forged cauillation: the bodie of man may be weakened by sickenesse:
For the goods of man may be got away by forged cavillation: the body of man may be weakened by sickness:
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99
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1981
the soule of man, and the faculties thereof, as memorie, witte, and such like, may be impaired by age,
the soul of man, and the faculties thereof, as memory, wit, and such like, may be impaired by age,
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99
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1982
but faith in Christ, the feare of God, a care to keepe his commaundements, is all of man, which no floods, either in life or in death can ouer-whelme.
but faith in christ, the Fear of God, a care to keep his Commandments, is all of man, which no floods, either in life or in death can overwhelm.
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99
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1983
All of man wherein man ought to imploy himselfe while he is aliue, and without which, man is but vanitie when he is dead,
All of man wherein man ought to employ himself while he is alive, and without which, man is but vanity when he is dead,
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99
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1984
but with which, man both in life and death is most blessed.
but with which, man both in life and death is most blessed.
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99
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1985
For if this be the summe of all, then of any thing but this there is no reckoning at all to be made.
For if this be the sum of all, then of any thing but this there is no reckoning At all to be made.
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99
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1986
I haue praied for thee, saith our Sauiour, that thy faith should not faile, and the gates of hell shall not preuaile against thee. I have prayed for thee, Says our Saviour, that thy faith should not fail, and the gates of hell shall not prevail against thee.
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99
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1987
For loue is strong as death: iealousie is cruell as the graue: the coales thereof are fierie coales, and a vehement flame.
For love is strong as death: jealousy is cruel as the graven: the coals thereof Are fiery coals, and a vehement flame.
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99
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1988
Much water cannot quench loue, neither can the floods drowne it.
Much water cannot quench love, neither can the floods drown it.
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99
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1989
Euen as Paul also glorieth, that nothing can separate him from the loue of God which is in Christ Iesus.
Eve as Paul also Glorieth, that nothing can separate him from the love of God which is in christ Iesus.
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99
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1990
Wherefore seeing the godly man is so inuincible, that neither the gates of hell, nor the flood-gates of many waters, can preuaile against him;
Wherefore seeing the godly man is so invincible, that neither the gates of hell, nor the floodgates of many waters, can prevail against him;
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99
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1991
Surely in the flood of many waters, they shall not come neere him. In the last place must be considered the asseueration, Surely.
Surely in the flood of many waters, they shall not come near him. In the last place must be considered the asseveration, Surely.
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99
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1992
For if both liuing and dying my felicity be most certaine in Christ, and yet I knowe not so much, what comfort can I gather thereby? Now in all aduersities this is my greatest ioy, that the fauour of God which is most constant in it selfe, is fully assured also to me.
For if both living and dying my felicity be most certain in christ, and yet I know not so much, what Comfort can I gather thereby? Now in all adversities this is my greatest joy, that the favour of God which is most constant in it self, is Fully assured also to me.
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1993
For, I know that my reedeemer liueth. And if I be iudged, I know I shall be found righteous.
For, I know that my reedeemer lives. And if I be judged, I know I shall be found righteous.
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100
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1994
And I know whome I haue beleeued, and I am sure.
And I know whom I have believed, and I am sure.
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100
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1995
In one word, I am Surely perswaded, that neither life, nor death, nor any thing els can separate vs frō Christ.
In one word, I am Surely persuaded, that neither life, nor death, nor any thing Else can separate us from christ.
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100
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1996
Nay in all the flood of waters wee shall be more then conquerours. They shall not come neere to conquer vs. But rather we shall conquer them.
Nay in all the flood of waters we shall be more then conquerors. They shall not come near to conquer us But rather we shall conquer them.
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100
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1997
Yea that which is strangest of all, Surely we shall be more then conquerers ouer them.
Yea that which is strangest of all, Surely we shall be more then conquerors over them.
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100
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1998
Though an hoast of men were laid against me, yet shall not my heart be afraid:
Though an host of men were laid against me, yet shall not my heart be afraid:
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100
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1999
and though there rose vp warre against me, yet will I put my trust in it.
and though there rose up war against me, yet will I put my trust in it.
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100
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2000
Not in him, as it is ill translated in the English, but in it; that is, In the verie warre it selfe, I will not feare.
Not in him, as it is ill translated in the English, but in it; that is, In the very war it self, I will not Fear.
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100
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2001
Nay I will be of good hope. Yea Surely in the very warre will I hope and trust.
Nay I will be of good hope. Yea Surely in the very war will I hope and trust.
uh-x pns11 vmb vbi pp-f j n1. uh av-j p-acp dt j n1 vmb pns11 vvb cc vvi.
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100
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2002
For euen as a building made arch-wise, the more waight is laide vpon it, the more strong still it is:
For even as a building made archwise, the more weight is laid upon it, the more strong still it is:
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100
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2003
so the more force and strength is brought against me, the greater triumph & victorie I shall haue.
so the more force and strength is brought against me, the greater triumph & victory I shall have.
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100
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2004
Therefore I will not be afraid of tenne thousand of the people, that haue set themselues against me round about.
Therefore I will not be afraid of tenne thousand of the people, that have Set themselves against me round about.
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100
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2005
For a thousand of them shall fall at my side, and ten thousand at my right hand,
For a thousand of them shall fallen At my side, and ten thousand At my right hand,
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100
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2006
but they shall not come neere mee.
but they shall not come near me.
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100
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2007
The Arke in the flood was not drowned, as other things were, but floated vpon the waters.
The Ark in the flood was not drowned, as other things were, but floated upon the waters.
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100
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2008
Yea the higher the waters encreased, the higher Surely for that did the Arke still arise.
Yea the higher the waters increased, the higher Surely for that did the Ark still arise.
uh dt jc dt n2 vvd, dt jc av-j p-acp d vdd dt n1 av vvi.
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100
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2009
Likewise the redde sea did not hinder the Israelites passage, but opened an easie way to them.
Likewise the red sea did not hinder the Israelites passage, but opened an easy Way to them.
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100
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2010
Yea Surely it was moreouer as a wall to backe them against all their enemies. The words of Saint Iames are verie plaine:
Yea Surely it was moreover as a wall to back them against all their enemies. The words of Saint James Are very plain:
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100
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2011
My brethren, count it exceeding ioy when you fall into diuers temptations. Tentation of it selfe doth vexe and disquiet a man. My brothers, count it exceeding joy when you fallen into diverse temptations. Tentation of it self does vex and disquiet a man.
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100
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2012
But to the godly it is a ioy. As we read els where, That they which are iustified by faith haue peace:
But to the godly it is a joy. As we read Else where, That they which Are justified by faith have peace:
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100
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2013
nay, haue easie accesse to God, and great ioy in tribulations.
nay, have easy access to God, and great joy in tribulations.
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100
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2014
But the Apostle adding, that this ioy is not common or ordinarie, but Surely exceeding ioy, raiseth vp the amplification as high as may be. Whereunto, S. Paul also accordeth;
But the Apostle adding, that this joy is not Common or ordinary, but Surely exceeding joy, Raiseth up the amplification as high as may be. Whereunto, S. Paul also accords;
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100
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2015
We are afflicted on euery side, yet we are not in distresse: in pouertie, but not ouercome of pouertie;
We Are afflicted on every side, yet we Are not in distress: in poverty, but not overcome of poverty;
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100
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2016
wee are persecuted, but not forsaken; cast down, but we perish not. Here he prooueth directly, that the flood commeth not neere the faithfull.
we Are persecuted, but not forsaken; cast down, but we perish not. Here he proveth directly, that the flood comes not near the faithful.
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2017
But where is the Surely? It followeth in the same epistle; As dying, and behold we liue:
But where is the Surely? It follows in the same epistle; As dying, and behold we live:
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100
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2018
as chastened, and yet not killed: as sorrowing, and yet alwaies reioycing: as poore, and yet making others rich:
as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet making Others rich:
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100
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2019
as hauing nothing, and yet possessing all things. O the securitie and felicitie of the faithfull!
as having nothing, and yet possessing all things. O the security and felicity of the faithful!
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100
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2020
For his faith maketh life of death; ioy of sorrowe: riches of pouertie.
For his faith makes life of death; joy of sorrow: riches of poverty.
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100
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2021
What shall I say more, or what would you haue me say more? then as the Apostle saies? It makes all things of nothing.
What shall I say more, or what would you have me say more? then as the Apostle Says? It makes all things of nothing.
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100
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2022
As hauing nothing saies he, and yet possessing all things.
As having nothing Says he, and yet possessing all things.
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2023
But the special thing to be noted i• this sentence is, As dying, and behold we liue.
But the special thing to be noted i• this sentence is, As dying, and behold we live.
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100
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2024
For they import, that death is no death, but As it were death, an image, or a shadowe of death:
For they import, that death is no death, but As it were death, an image, or a shadow of death:
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100
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2025
beeing indeede life, and Surely a better life and more immortall then we had here.
being indeed life, and Surely a better life and more immortal then we had Here.
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100
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2026
Therefore he saies, Behold we liue, to shewe that by death the faithfull liue a life wherein there is some great specialty and excellencie worthy indeed to be beholded & regarded. As if he should say;
Therefore he Says, Behold we live, to show that by death the faithful live a life wherein there is Some great specialty and excellency worthy indeed to be beholded & regarded. As if he should say;
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2027
Behold we liue, Behold we liue a more happie life, then euer we liued in our life.
Behold we live, Behold we live a more happy life, then ever we lived in our life.
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2028
Saint Augustin often commēdeth the saying of his master S. Ambrose when he was readie to die.
Saint Augustin often commends the saying of his master S. Ambrose when he was ready to die.
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2029
Speaking to Stilico and others about his bed;
Speaking to Stilico and Others about his Bed;
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2030
I haue not liued so among you, saith he, that I am ashamed to liue longer if it please God:
I have not lived so among you, Says he, that I am ashamed to live longer if it please God:
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100
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2031
and yet again I am not afraid to die, because we haue a good Lord. He doth not say, Mine owne goodnesse puts me out of feare, but Gods goodnesse.
and yet again I am not afraid to die, Because we have a good Lord. He does not say, Mine own Goodness puts me out of Fear, but God's Goodness.
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2032
This goodnesse of God makes me quiet in my conscience, and secure in soule, readie to embrace death whensoeuer it commeth. Wherefore, Surely is fitly added.
This Goodness of God makes me quiet in my conscience, and secure in soul, ready to embrace death whensoever it comes. Wherefore, Surely is fitly added.
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2033
For afflictions as waters doe not ouercome the faithfull. Nay they come not neere him. But contra•iwise the faithfull conquereth afflictions.
For afflictions as waters do not overcome the faithful. Nay they come not near him. But contra•iwise the faithful conquereth afflictions.
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2034
Yea, Surely hee is in them all more then a conquerour. In warre he is not afraid. Rather he greatly hopeth.
Yea, Surely he is in them all more then a conqueror. In war he is not afraid. Rather he greatly Hopes.
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2035
And Surely euen in the verie warre he hopeth. The flood of waters commeth not neere to drowne the Arke, but lift it vp.
And Surely even in the very war he Hopes. The flood of waters comes not near to drown the Ark, but lift it up.
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2036
And so much the higher Surely the arke still riseth, as the flood riseth. The sea staieth not the Israelites passage.
And so much the higher Surely the Ark still Riseth, as the flood Riseth. The sea stayeth not the Israelites passage.
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2037
It is a dry land for them to march on. As a wall moreouer to backe them Surely against all their enemies.
It is a dry land for them to march on. As a wall moreover to back them Surely against all their enemies.
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2038
Tentation not onely is no matter of sorrowe, but also on the other side of ioy, & Surely of great ioy.
Tentation not only is no matter of sorrow, but also on the other side of joy, & Surely of great joy.
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2039
Death is no death, but a life, and Surely such a life, as only of it we may say, Behold we liue.
Death is no death, but a life, and Surely such a life, as only of it we may say, Behold we live.
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2040
So happie both in life and death is the faithfull man: Surely in the flood of many waters, they shall not come neere him. To conclude then;
So happy both in life and death is the faithful man: Surely in the flood of many waters, they shall not come near him. To conclude then;
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2041
No calamitie or aduersitie can possibly disseuer that coniunction which faith maketh of euerie godly man with Christ.
No calamity or adversity can possibly dissever that conjunction which faith makes of every godly man with christ.
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101
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2042
For feeling the remission of his sinnes assured and sealed vnto him, hee contemneth not onely the workes of the world,
For feeling the remission of his Sins assured and sealed unto him, he contemneth not only the works of the world,
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101
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2043
and dismaiments of his conscience, but euen the verie feares and terrours of death.
and dismaiments of his conscience, but even the very fears and terrors of death.
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2044
This our deare brother M. Edward Liuely, who now resteth in the Lord, lead a life which in a manner was nothing els but a continuall flood of many waters.
This our deer brother M. Edward Lively, who now rests in the Lord, led a life which in a manner was nothing Else but a continual flood of many waters.
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2045
Neuer out of suits of law, neuer-ceasing disquieters of his study. His goods distrained, and his cattell driuen off his ground, as Iobs was.
Never out of suits of law, never-ceasing disquieters of his study. His goods distrained, and his cattle driven off his ground, as Jobs was.
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2046
His deare wife beeing not so well able to beare so great a flood as he,
His deer wife being not so well able to bear so great a flood as he,
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101
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2047
euen for verie sorow presently died. A lamentable and ruefull case.
even for very sorrow presently died. A lamentable and rueful case.
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101
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2048
So many children to hang vpon his hand, for which he had neuer maintenance, neither yet now had stay, his wife being gone.
So many children to hang upon his hand, for which he had never maintenance, neither yet now had stay, his wife being gone.
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2049
Well, but that sorrowfull time was blowne ouer. He was appointed to be one of the cheifest translators.
Well, but that sorrowful time was blown over. He was appointed to be one of the chiefest translators.
uh-av, cc-acp cst j n1 vbds vvn a-acp. pns31 vbds vvn pc-acp vbi crd pp-f dt js-jn n2.
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2050
And as soone as it was knowne how farre in this trauaile hee did more then any of the rest, hee was very well prouided for in respect of liuing.
And as soon as it was known how Far in this travail he did more then any of the rest, he was very well provided for in respect of living.
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2051
For which my L. his Grace of Canterburie now liuing, is much to bee reuerenced and honoured.
For which my L. his Grace of Canterbury now living, is much to be reverenced and honoured.
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2052
But beeing so well to passe both for himselfe, and for his children, sodainely he fell sicke.
But being so well to pass both for himself, and for his children, suddenly he fell sick.
p-acp vbg av av pc-acp vvi d p-acp px31, cc p-acp po31 n2, av-j pns31 vvd j.
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2053
He was taken with an ague and a squinsey both together.
He was taken with an ague and a squinsy both together.
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2054
And the more vsual that was, the lesse dangerous was this accompted, but the euent shewes the contrary.
And the more usual that was, the less dangerous was this accounted, but the event shows the contrary.
cc dt av-dc j cst vbds, dt av-dc j vbds d vvn, cc-acp dt n1 vvz dt n-jn.
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101
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2055
For the squinsey beeing both by himselfe and his friends not greatly regarded, within foure dayes tooke away his life.
For the squinsy being both by himself and his Friends not greatly regarded, within foure days took away his life.
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These were many waters, and diuerse tribulations. Besides a thousand more, which I cannot now stand to repeate.
These were many waters, and diverse tribulations. Beside a thousand more, which I cannot now stand to repeat.
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Yet he carried himselfe so in life and death, as these waters seemed not once to come neere him.
Yet he carried himself so in life and death, as these waters seemed not once to come near him.
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He was professour of the Hebrewe tongue in this Vniuersitie thirtie yeares. (As his father in law D. Larkyn had been professor of Physicke fiue or sixe and thirtie yeares.) Which tongue, howsoeuer some account of it,
He was professor of the Hebrew tongue in this university thirtie Years. (As his father in law D. Larkin had been professor of Physic fiue or sixe and thirtie Years.) Which tongue, howsoever Some account of it,
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yet ought to be preferred before all the rest. For it is the auncientest, the shortest, the plainest of all.
yet ought to be preferred before all the rest. For it is the Ancientest, the Shortest, the Plainest of all.
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A great part of wisedome, as Plato sheweth, is the knowledge of true Etymologies.
A great part of Wisdom, as Plato shows, is the knowledge of true Etymologies.
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These in other tongues are vncertaine, in this taking out of the naturall qualities of euery thing that is named.
These in other tongues Are uncertain, in this taking out of the natural qualities of every thing that is nam.
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In so much as when any man hath found out the Hebrewe Etymology, then he neede seeke no further.
In so much as when any man hath found out the Hebrew Etymology, then he need seek no further.
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Besides, all the Scripture written before the birth of Christ, except a fewe chapters of Daniel and Ezra, were written in Hebrewe.
Beside, all the Scripture written before the birth of christ, except a few Chapters of daniel and Ezra, were written in Hebrew.
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And the Rabbins themselues, though they haue no small number of fables and lies in them,
And the Rabbis themselves, though they have no small number of fables and lies in them,
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yet diuers things they haue notwithstanding fit for the opening of the olde Testament.
yet diverse things they have notwithstanding fit for the opening of the old Testament.
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Therefore though a man cannot reade the Rabbins, yet vnlesse he can vnderstand handsomely well the Hebrewe text;
Therefore though a man cannot read the Rabbis, yet unless he can understand handsomely well the Hebrew text;
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he is compted but a maimed, or as it were but halfe a Diuine, especially in this learned age.
he is counted but a maimed, or as it were but half a Divine, especially in this learned age.
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Lastly, diuerse learned men are of opinion, to whome I very willingly assent, that the holy tongue which was spoken in Paradise, shall be eternally vsed in the heauenly Paradise, where the Saints shall euer extoll and praise God.
Lastly, diverse learned men Are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in Paradise, shall be eternally used in the heavenly Paradise, where the Saints shall ever extol and praise God.
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But this worthy Professor deceased, got him great credit, as well by the continuance, as by the holinesse of his profession.
But this worthy Professor deceased, god him great credit, as well by the Continuance, as by the holiness of his profession.
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For he was not a Professor for one or two yeares, as others are; but full thirty yeares together.
For he was not a Professor for one or two Years, as Others Are; but full thirty Years together.
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Nathan Cytraeus writeth, that in Prage an Vniuersitie of Bohemia, where Iohn Hus, and Hierome of Prage professed, that they that haue continued Professours for the space of twentie yeares together, are created Earles and Dukes both together.
Nathan Cytraeus Writeth, that in Prage an university of Bohemia, where John Hus, and Jerome of Prage professed, that they that have continued Professors for the Molle of twentie Years together, Are created Earls and Dukes both together.
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And therefore their style is to bee called Illustres, whereas they which are singly and simply,
And Therefore their style is to be called Illustres, whereas they which Are singly and simply,
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but onely either Earles or Dukes, are called Spectabiles. Neither maketh it any matter that they haue no reuenewes, to maintaine Earldomes or Dukedoms.
but only either Earls or Dukes, Are called Spectabiles. Neither makes it any matter that they have no revenues, to maintain Earldoms or Dukedoms.
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For they haue the title notwithstanding, euen as Suffragans haue of Bishoppes.
For they have the title notwithstanding, even as Suffragans have of Bishops.
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Our good Brother hauing no such profit or dignitie propounded vnto him, but contenting himselfe with his stipend, spent halfe his life in this place.
Our good Brother having not such profit or dignity propounded unto him, but contenting himself with his stipend, spent half his life in this place.
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For hee was vpon threescore yeares old when he died.
For he was upon threescore Years old when he died.
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He wrote a book of Annotations vpon the first fiue small Prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham. Wherin diuerse speeches and phrases of the Prophets are compared with the like, in Poets and Oratours both Greeke and Latine,
He wrote a book of Annotations upon the First fiue small prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham. Wherein diverse Speeches and phrases of the prophets Are compared with the like, in Poets and Orators both Greek and Latin,
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and many notes neither vnpleasant nor vnprofitable to bee read, are set out of the Rabbins.
and many notes neither unpleasant nor unprofitable to be read, Are Set out of the Rabbis.
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But in mine opinion he took greatest pains in his Chronologie, which he dedicated to Doctor Iohn Whitgift, the reuerend late Archbishop of Canterbury.
But in mine opinion he took greatest pains in his Chronology, which he dedicated to Doctor John Whitgift, the reverend late Archbishop of Canterbury.
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This booke indeede is full of hidden learning, and sheweth infinite reading in stories.
This book indeed is full of hidden learning, and shows infinite reading in stories.
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I asked him within this little while, whether hee had written no more bookes, He told me he had,
I asked him within this little while, whither he had written no more books, He told me he had,
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but printed no more because hee had no time to peruse and perfect them for other businesse.
but printed no more Because he had no time to peruse and perfect them for other business.
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Now by businesse he meant, I weene especially his studie and care to performe well his taske in the translation.
Now by business he meant, I ween especially his study and care to perform well his task in the Translation.
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Wherein how excellently he was imployed, all they can witnes who were ioyned with him in that labour.
Wherein how excellently he was employed, all they can witness who were joined with him in that labour.
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For though they be the verie flower of the Vniuersitie for knowledge of the tongues, yet they will not be ashamed to confesse, that no one man of their companie,
For though they be the very flower of the university for knowledge of the tongues, yet they will not be ashamed to confess, that no one man of their company,
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if not by other respects, yet at least wise for long experience and exercise in this kinde, was to be compared with him.
if not by other respects, yet At least wise for long experience and exercise in this kind, was to be compared with him.
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For indeede he was so desirous that this businesse begunne by the commaundement of our most gracious Soueraigne King Iames, should bee brought to a happie ende;
For indeed he was so desirous that this business begun by the Commandment of our most gracious Sovereign King James, should be brought to a happy end;
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that oftentimes in many mens hearings, hee protested hee had rather die, then be any way negligent herein, Which as some thinke by all likelihood came indeede so to passe.
that oftentimes in many men's hearings, he protested he had rather die, then be any Way negligent herein, Which as Some think by all likelihood Come indeed so to pass.
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To wit, that too earnest study and paines about the translation, hastened his death, and brought it on sooner.
To wit, that too earnest study and pains about the Translation, hastened his death, and brought it on sooner.
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Now as he liued so, in his profession, in his writings, in his translating, as though all the floods of many waters had neuer comn ' neare him: euen so also he died.
Now as he lived so, in his profession, in his writings, in his translating, as though all the floods of many waters had never comn ' near him: even so also he died.
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During the short time of his sickenesse, hee carried himselfe, as alwaies before, humbly, mildly, quietly, constantly. One of his louing friends standing by his bed, and saying;
During the short time of his sickness, he carried himself, as always before, humbly, mildly, quietly, constantly. One of his loving Friends standing by his Bed, and saying;
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M. Liuely, I pray God you may haue patience, and hope, and especially faith vnto the ende.
M. Lively, I pray God you may have patience, and hope, and especially faith unto the end.
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He lifting vp his hands said heartily and cheerefully, Amen.
He lifting up his hands said heartily and cheerfully, Amen.
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Little he vsed to speake, and more he could not say, for the paine and impediment of his squinsey.
Little he used to speak, and more he could not say, for the pain and impediment of his squinsy.
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Which though it made a speedie ende of him, as the apoplexy did of the good Emperour Valentinian,
Which though it made a speedy end of him, as the apoplexy did of the good Emperor Valentinian,
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yet how could any death be sodaine to him, whose whole life was nothing els but a meditation of death,
yet how could any death be sudden to him, whose Whole life was nothing Else but a meditation of death,
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and whom the Lord whensoeuer he came, might finde doing his dutie? Wherefore no reason wee should lament his departure out of this world.
and whom the Lord whensoever he Come, might find doing his duty? Wherefore no reason we should lament his departure out of this world.
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He liued blessedly, he died blessedly in the Lord.
He lived blessedly, he died blessedly in the Lord.
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Rather, you Reuerend and learned Vniuersitie-men, lament for this, that you haue lost so famous a Professour, and so worthy a writer.
Rather, you Reverend and learned University-men, lament for this, that you have lost so famous a Professor, and so worthy a writer.
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Lament you translatours, beeing now depriued of him, who no lesse by his owne merit and desert,
Lament you translators, being now deprived of him, who no less by his own merit and desert,
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then by the priuiledge of his place, was to order and ouersee all your trauailes.
then by the privilege of his place, was to order and oversee all your travails.
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Lament you poore orphans, 〈 ◊ 〉 poore children of you, which he left 〈 ◊ 〉 him,
Lament you poor orphans, 〈 ◊ 〉 poor children of you, which he left 〈 ◊ 〉 him,
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as Christ 〈 ◊ 〉 left eleuen Disciples bere•••• of your kinde and deare Father, destitute of necessaries for your mai••enance, to seeke of all helpe and 〈 ◊ 〉 but onely (as poore folkes vse to speak) such as God, and good friends shal pro•ide.
as christ 〈 ◊ 〉 left eleuen Disciples bere•••• of your kind and deer Father, destitute of necessaries for your mai••enance, to seek of all help and 〈 ◊ 〉 but only (as poor folks use to speak) such as God, and good Friends shall pro•ide.
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L••ent, lament all of you, of the To•ne, as well as of the V•••ersitie, because our Schoole hath lost s•ch a singular ornament of this age,
L••ent, lament all of you, of the To•ne, as well as of the V•••ersitie, Because our School hath lost s•ch a singular ornament of this age,
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because our Churches haue lost such a faithfull and syncere seruant of Christ.
Because our Churches have lost such a faithful and sincere servant of christ.
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Questionlesse, as it should seeme by the taking away of this man, almightie God is greatly angry with vs all for our sinnes.
Questionless, as it should seem by the taking away of this man, almighty God is greatly angry with us all for our Sins.
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Christ Iesus our Master, as though he meant no more to care for vs, seemeth to lie fast a sleepe in the ship,
christ Iesus our Master, as though he meant no more to care for us, seems to lie fast a sleep in the ship,
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while we most miserably in the flood of many waters are tormoiled and tossed. Wherfore let vs in time crie aloud, and awake him with our prayers.
while we most miserably in the flood of many waters Are tormoiled and tossed. Wherefore let us in time cry aloud, and awake him with our Prayers.
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Or rather indeede he is not a sleepe, but awake alreadie. We haue awaked him, not with our prayers, but with our sinnes.
Or rather indeed he is not a sleep, but awake already. We have awaked him, not with our Prayers, but with our Sins.
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Our sinnes haue cried vp to heauen.
Our Sins have cried up to heaven.
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And the Lord beeing awaked, as a gyant comes forth against vs, and as a mighty man refreshed with wine.
And the Lord being awaked, as a giant comes forth against us, and as a mighty man refreshed with wine.
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For not onely those are waters which are in the chanell, or in the sea:
For not only those Are waters which Are in the channel, or in the sea:
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but as waters are here vnderstood, euen those fires are waters, those fires I say, which very lately awaked vs at midnight,
but as waters Are Here understood, even those fires Are waters, those fires I say, which very lately awaked us At midnight,
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and affrighted vs at noone day; which raged on the South-side, and anone after on the North-side of the Towne.
and affrighted us At noon day; which raged on the Southside, and anon After on the North-side of the Town.
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It was but a fewe mens losse, but it was all mens warning.
It was but a few men's loss, but it was all men's warning.
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And what? shall we make nothing of this, that one kind of disease deuoureth vp the Townesmen;
And what? shall we make nothing of this, that one kind of disease devoureth up the Townsmen;
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•n other the schollers? This is now the tenth course of Schollers, which within this month hath beene brought foorth to buriall, not one of them dying of the plague;
•n other the Scholars? This is now the tenth course of Scholars, which within this Monn hath been brought forth to burial, not one of them dying of the plague;
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whereas heretofore if one or two schollers haue died in a whole year out of all Colledges, it hath beene accounted a great matter.
whereas heretofore if one or two Scholars have died in a Whole year out of all Colleges, it hath been accounted a great matter.
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This and such like grieuous iudgements, beloued, doe plainely declare, that the Lord beeing awaked with the cry of our sinnes, is greiuously displeased and offended at vs. Wherefore let vs nowe at the length in the name of God, rowse vp our selues,
This and such like grievous Judgments, Beloved, do plainly declare, that the Lord being awaked with the cry of our Sins, is grievously displeased and offended At us Wherefore let us now At the length in the name of God, rouse up our selves,
np1 cc d av-j j n2, j-vvn, vdb av-j vvi, cst dt n1 vbg vvn p-acp dt n1 pp-f po12 n2, vbz av-j vvn cc vvn p-acp pno12 c-crq vvd pno12 av p-acp dt n1 p-acp dt n1 pp-f np1, vvi a-acp po12 n2,
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and awake out of our deadly sinnes.
and awake out of our deadly Sins.
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Let this that our holy brother did so sodainly in a manner fall asleepe, be a loud O yes,
Let this that our holy brother did so suddenly in a manner fallen asleep, be a loud Oh yes,
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as it were to awake vs all.
as it were to awake us all.
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Let euerie one of vs, amend one, iudge one, accuse one, condemne one, that we be not all condemned of the Lord.
Let every one of us, amend one, judge one, accuse one, condemn one, that we be not all condemned of the Lord.
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Let euery one of vs I beseech you crie vp to heauen for mercie, and say •ith Dauid, I haue sinned and done wickedly. Or with Ionas;
Let every one of us I beseech you cry up to heaven for mercy, and say •ith David, I have sinned and done wickedly. Or with Ionas;
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Take me, for I know that for my sake this great tempest is vpon you.
Take me, for I know that for my sake this great tempest is upon you.
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Then our most mercifull father shall blesse vs all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences,
Then our most merciful father shall bless us all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences,
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& couering all our sinnes, with the bowels and blood of Christ. And though in this world we be euer subiect to a flood of many waters,
& covering all our Sins, with the bowels and blood of christ. And though in this world we be ever Subject to a flood of many waters,
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yet hee shall drawe vs still out of many waters, as hee did Moses.
yet he shall draw us still out of many waters, as he did Moses.
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Surely in the floode of many waters, no more then they did to Ionas, they shall not come neare vs. Neither onely shall we be safe in the flood of death,
Surely in the flood of many waters, no more then they did to Ionas, they shall not come near us Neither only shall we be safe in the flood of death,
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but also in the flood of the day of iudgement. For that also is a flood, and a terrible fearefull one too.
but also in the flood of the day of judgement. For that also is a flood, and a terrible fearful one too.
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To wit, not of water, but of fire. As it was in the dayes of Noah:
To wit, not of water, but of fire. As it was in the days of Noah:
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so shall it be at the comming of the son of man.
so shall it be At the coming of the son of man.
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In the first flood they which had not an arke, ranne vp to the toppes of houses, to the toppes of trees, to the toppes of mountaines;
In the First flood they which had not an Ark, ran up to the tops of houses, to the tops of trees, to the tops of Mountains;
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because they desired to hold vp their heads aboue the still rising raging water.
Because they desired to hold up their Heads above the still rising raging water.
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In the second, they which are not found in Christ, shall say to the mountaines, Fall vpon vs:
In the second, they which Are not found in christ, shall say to the Mountains, Fallen upon us:
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and to the Caues, Cauer vs, and hide vs from the wrath of the Lambe.
and to the Caves, Cauer us, and hide us from the wrath of the Lamb.
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Then they shall be glad to creepe into euerie hol• and corner that they may auoide the b•rning of fire.
Then they shall be glad to creep into every hol• and corner that they may avoid the b•rning of fire.
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But we that confesse our sinnes, and forsake the same, shall lift our heads to no other mountaine,
But we that confess our Sins, and forsake the same, shall lift our Heads to no other mountain,
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but to Christ from whom commeth our saluation;
but to christ from whom comes our salvation;
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we shall desire to be couered with no other rocke, but onely with that out of which came the blood and water of life.
we shall desire to be covered with no other rock, but only with that out of which Come the blood and water of life.
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For neuer did Noahs flood so clean wash away all wicked men from the face of the earth,
For never did Noahs flood so clean wash away all wicked men from the face of the earth,
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as the blood of Christ shall purge vs from all our sinnes, and present vs blamelesse before the face of our father, onely if we be faithfull vnto death.
as the blood of christ shall purge us from all our Sins, and present us blameless before the face of our father, only if we be faithful unto death.
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For then the next thing is felicity, and the crowne of life. Which God for his mercie sake graunt vs all, that as we make no doubt,
For then the next thing is felicity, and the crown of life. Which God for his mercy sake grant us all, that as we make no doubt,
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but this our holy brother now triumpheth with Christ, so all and euery one of vs,
but this our holy brother now Triumpheth with christ, so all and every one of us,
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after we haue waded through this world as a flood of many waters, may inherit that kingdome of glory, which our louing Lord Iesus hath purchased for vs with his deare blood:
After we have waded through this world as a flood of many waters, may inherit that Kingdom of glory, which our loving Lord Iesus hath purchased for us with his deer blood:
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to whom with the Father, and the Holy Ghost, be all honour and glory, now and for euermore: Amen. FINIS.
to whom with the Father, and the Holy Ghost, be all honour and glory, now and for evermore: Amen. FINIS.
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A SERMON PREACHED at Whitehall before the KING on Twesday after L• Sunday. 1604. 2. COR. 3.18.
A SERMON PREACHED At Whitehall before the KING on Tuesday After L• Sunday. 1604. 2. COR. 3.18.
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But all we, with open face, behold as in a glasse the glorie of the Lord, and 〈 ◊ 〉 transformed into the same image, from glory to glorie,
But all we, with open face, behold as in a glass the glory of the Lord, and 〈 ◊ 〉 transformed into the same image, from glory to glory,
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as by the spirit of the Lord. THe old Testament, and the new Testament, in summe and substance, are all one.
as by the Spirit of the Lord. THe old Testament, and the new Testament, in sum and substance, Are all one.
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Christ Iesus the very summe and substance of them both, in himselfe is one and the same yesterday, and to day, and for•uer.
christ Iesus the very sum and substance of them both, in himself is one and the same yesterday, and to day, and for•uer.
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Those mysticall wheeles, which Ezekiel sees in a vision• are one within an other.
Those mystical wheels, which Ezekielem sees in a vision• Are one within an other.
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After the same sort, there is Gospell in the lawe, and there is law in the Gospell. One wheele is within another:
After the same sort, there is Gospel in the law, and there is law in the Gospel. One wheel is within Another:
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one testament is within an other.
one Testament is within an other.
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For neither is the lawe so full of threatnings, but that it hath some comforts in it:
For neither is the law so full of threatenings, but that it hath Some comforts in it:
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neither is the Gospell so full of comforts, but that it hath some threatnings in it.
neither is the Gospel so full of comforts, but that it hath Some threatenings in it.
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So that the lawe, is nothing else but a threatening gospel; and the gospel, is nothing else, but a comfortable law.
So that the law, is nothing Else but a threatening gospel; and the gospel, is nothing Else, but a comfortable law.
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The two cherubims, which shadow the mercie-seat, haue their faces one toward another.
The two cherubims, which shadow the mercy-seat, have their faces one towards Another.
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In like manner, the two testaments which shadow out Christ the true mercieseat vnto vs, haue their faces one toward another.
In like manner, the two Testaments which shadow out christ the true Mercy seat unto us, have their faces one towards Another.
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For the old Testament looketh forward toward the new, which is come: and the newe testament looketh backeward, toward the old, which is past.
For the old Testament looks forward towards the new, which is come: and the new Testament looks backward, towards the old, which is passed.
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Those glorious seraphims which sing, Holy, Holy, Holy, doe call to one another.
Those glorious seraphims which sing, Holy, Holy, Holy, do call to one Another.
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So the lawe and the Gospel, lauding him alone, which is the holy one of God, doe call to one another.
So the law and the Gospel, lauding him alone, which is the holy one of God, do call to one Another.
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Behold the Lambe of God which taketh away the sinnes of the world. There the lawe calls to the gospell, when Iohn commends Christ.
Behold the Lamb of God which Takes away the Sins of the world. There the law calls to the gospel, when John commends christ.
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Among them that haue beene borne of women, there hath not risen a greater, then the Baptist.
Among them that have been born of women, there hath not risen a greater, then the Baptist.
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Here on the other side, the Gospell calls to the lawe, when Christ cōmends Iohn.
Here on the other side, the Gospel calls to the law, when christ commends John.
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Whereupon also commending his spouse , he saies, Thy two breasts are like two young •oes, that are twins, feeding among the lillies.
Whereupon also commending his spouse, he Says, Thy two breasts Are like two young •oes, that Are twins, feeding among the lilies.
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The two breasts of the Church are the two testaments;
The two breasts of the Church Are the two Testaments;
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out of which we that are the children of the church, s••k the pure milke of the word of God.
out of which we that Are the children of the Church, s••k the pure milk of the word of God.
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These testaments feede among the lillies.
These Testaments feed among the lilies.
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Because they treate and discourse especially of Christ, who saies, I am the lilly of the valleyes.
Because they Treat and discourse especially of christ, who Says, I am the Lily of the valleys.
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These testaments also are like two young roes, that are twins.
These Testaments also Are like two young roes, that Are twins.
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Because twins, (as we reade of Hippocrates twins) when they goe, they goe together,
Because twins, (as we read of Hippocrates twins) when they go, they go together,
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when they feede, they feede together.
when they feed, they feed together.
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And after the same fashion, the two testaments, beeing the two breasts of the Church, goe together,
And After the same fashion, the two Testaments, being the two breasts of the Church, go together,
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and feede together, like two young roes that are twins, feeding among the lillies.
and feed together, like two young roes that Are twins, feeding among the lilies.
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The Prophet Zacharie sees in a vsiion, two oliue trees which thorough two golden pipes, emptie themselues into the golden candlesticke.
The Prophet Zacharias sees in a vsiion, two olive trees which through two golden pipes, empty themselves into the golden candlestick.
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This golden candlesticke, shining continually, and giuing light to euery one that came into the tabernacle was a figure of that light which lighteneth euery one that commeth into the world.
This golden candlestick, shining continually, and giving Light to every one that Come into the tabernacle was a figure of that Light which lighteneth every one that comes into the world.
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And euen as the light of that candlesticke, was alwaies maintained onely with the oyle, which dropping from the oliue trees,
And even as the Light of that candlestick, was always maintained only with the oil, which dropping from the olive trees,
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and distilling thorough the golden pipes, was conueyed into it:
and distilling through the golden pipes, was conveyed into it:
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so, Christ shineth in our hearts, onely by the light of his word, and the two testaments, are,
so, christ shines in our hearts, only by the Light of his word, and the two Testaments, Are,
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as it were, two golden pipes, flowing forth, and streaming both together, whereby the oyle of all gladnesse and goodnesse is powred into vs. Wherefore, it is manifest, that the old testament and the newe testament,
as it were, two golden pipes, flowing forth, and streaming both together, whereby the oil of all gladness and Goodness is poured into us Wherefore, it is manifest, that the old Testament and the new Testament,
c-acp pn31 vbdr, crd j n2, vvg av, cc vvg d av, c-crq dt n1 pp-f d n1 cc n1 vbz vvn p-acp pno12 c-crq, pn31 vbz j, cst dt j n1 cc dt j n1,
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as Ezechiels wheeles, are one within another. Yea moreouer, as those cherubins, they looke one toward an other:
as Ezechiels wheels, Are one within Another. Yea moreover, as those Cherubim, they look one towards an other:
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as those seraphims, they sing one to an other: as those young roes, they feede both together:
as those seraphims, they sing one to an other: as those young roes, they feed both together:
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as those golden pipes, they flowe forth both together.
as those golden pipes, they flow forth both together.
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And therefore, as there are two cherubims, and yet but one obiect that they both looke vpon, which is the mercie-seate;
And Therefore, as there Are two cherubims, and yet but one Object that they both look upon, which is the mercy-seat;
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as there are two seraphims, and yet but one song that they both sing, which is the holy;
as there Are two seraphims, and yet but one song that they both sing, which is the holy;
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as there are two roes, and yet but one food that they both feede vpon, which is the lillie:
as there Are two roes, and yet but one food that they both feed upon, which is the Lily:
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as there are two pipes, and yet but one vessell that they both flow into, which is the golden candlesticke:
as there Are two pipes, and yet but one vessel that they both flow into, which is the golden candlestick:
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so, there are two testaments, and yet but one summe and substance of them both, which is Christ. Christ the onely Mercy seat; the onely Holy; the onely Lillie; the onely golden Candlesticke.
so, there Are two Testaments, and yet but one sum and substance of them both, which is christ. christ the only Mercy seat; the only Holy; the only Lily; the only golden Candlestick.
av, pc-acp vbr crd n2, cc av p-acp crd n1 cc n1 pp-f pno32 d, r-crq vbz np1. np1 dt j n1 n1; dt j j; dt j n1; dt j j n1.
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But now, though these two Testamēts agree together thus in Christ, whom S. Paul calleth, NONLATINALPHABET, the rec•pitulatiō,
But now, though these two Testaments agree together thus in christ, whom S. Paul calls,, the rec•pitulation,
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or the abridgmēt of them both;
or the abridgment of them both;
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yet, if it will please you to confides the diuerse dispensation of them, you shall in this whole verse obserue six differences betweene them.
yet, if it will please you to confides the diverse Dispensation of them, you shall in this Whole verse observe six differences between them.
av, cs pn31 vmb vvi pn22 p-acp n2 dt j n1 pp-f pno32, pn22 vmb p-acp d j-jn n1 vvi crd n2 p-acp pno32.
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And euery difference, is a dignitie.
And every difference, is a dignity.
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Euery difference of the Gospel from the law, is a dignity of the Gospel aboue the law.
Every difference of the Gospel from the law, is a dignity of the Gospel above the law.
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The first difference is in these words, But all we. In the time of the olde Testament, very few did behold the glorie of the Lord.
The First difference is in these words, But all we. In the time of the old Testament, very few did behold the glory of the Lord.
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When the Law was giuen, onely Moses might come vp to the top of the mount, al the people stood below Which custome continued euen vntill the comming of Christ.
When the Law was given, only Moses might come up to the top of the mount, all the people stood below Which custom continued even until the coming of christ.
c-crq dt n1 vbds vvn, j np1 vmd vvi a-acp p-acp dt n1 pp-f dt n1, d dt n1 vvd a-acp r-crq n1 vvd av-j p-acp dt n-vvg pp-f np1.
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For when incense was offered, onely Zachary went into the temple, all the multitude stood without.
For when incense was offered, only Zachary went into the temple, all the multitude stood without.
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But suppose more men then Moses or Zachary did at that time behold the glorie of the Lord,
But suppose more men then Moses or Zachary did At that time behold the glory of the Lord,
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yet certainly more nations then the Iewes did not behold it. The Iewes onely were Gods peculiar people.
yet Certainly more Nations then the Iewes did not behold it. The Iewes only were God's peculiar people.
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As for the Gentiles, they were suffred to walke in their own wayes. The Lord shewed his word vnto Iacob, his statutes & ordinances vnto Israel.
As for the Gentiles, they were suffered to walk in their own ways. The Lord showed his word unto Iacob, his statutes & ordinances unto Israel.
p-acp p-acp dt n2-j, pns32 vbdr vvn pc-acp vvi p-acp po32 d n2. dt n1 vvd po31 n1 p-acp np1, po31 n2 cc n2 p-acp np1.
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He dealt not so with any other nation, neither had the heathen knowledge of his lawe:
He dealt not so with any other Nation, neither had the heathen knowledge of his law:
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which likewise continued euen vntil the comming of Christ. For when a woman of Canaan cryed to our Sauiour, saying, Haue mercy on me;
which likewise continued even until the coming of christ. For when a woman of Canaan cried to our Saviour, saying, Have mercy on me;
r-crq av vvd av c-acp dt n-vvg pp-f np1. p-acp c-crq dt n1 pp-f np1 vvd p-acp po12 n1, vvg, vhb n1 p-acp pno11;
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he answered her, I am not sent but to the lost sheepe of the house of Israel.
he answered her, I am not sent but to the lost sheep of the house of Israel.
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Yea, not onely hee himselfe denyed mercy to the Gentils, but also he charged his disciples for a time to shewe no mercy vnto them.
Yea, not only he himself denied mercy to the Gentiles, but also he charged his Disciples for a time to show no mercy unto them.
uh, xx av-j pns31 px31 vvd n1 p-acp dt n2-j, cc-acp av pns31 vvd po31 n2 p-acp dt n1 pc-acp vvi dx n1 p-acp pno32.
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Goe not into the way of the Gentiles, saies he, and into the cities of the Samaritans enter yee not.
Go not into the Way of the Gentiles, Says he, and into the cities of the Samaritans enter ye not.
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But go rather to the lost sheepe of the house of Israel.
But go rather to the lost sheep of the house of Israel.
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So that it was but one man onely among all the people, namely Moses, or Zacharie;
So that it was but one man only among all the people, namely Moses, or Zacharias;
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or, to take it at the very highest, it was but one people onely among all nations, 〈 ◊ 〉ly the Iewes,
or, to take it At the very highest, it was but one people only among all Nations, 〈 ◊ 〉ly the Iewes,
cc, pc-acp vvi pn31 p-acp dt av js, pn31 vbds cc-acp crd n1 av-j p-acp d n2, 〈 sy av-j dt np2,
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or the Israelites, which did in the time of the old Testament behold the glorie of the Lord.
or the Israelites, which did in the time of the old Testament behold the glory of the Lord.
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But all we, now all we, with open ••ce behold as in a gl•sse the glorie of the Lord.But all we, now all we, with open ••ce behold as in a gl•sse the glory of the Lord.
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Then they did sing, Notus in Iada• deus, In Iewry is God knowne, his name is great in Israel.
Then they did sing, Notus in Iada• deus, In Iewry is God known, his name is great in Israel.
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But now we sing Landate dominum omnes gentes, O praise the Lord all ye heathen, praise him all ye nations.
But now we sing Laudate dominum omnes gentes, Oh praise the Lord all you heathen, praise him all you Nations.
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Then, no vncircumcised stronger might eate the Passeouer, onely those might eate it, which were borne in the land.
Then, no uncircumcised Stronger might eat the Passover, only those might eat it, which were born in the land.
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But now, all we that are otherwise strangers from the commonwealth of Israel haue an altar and being circumcised with circūcisio• ••de without hands, we may all of vs eat the Easter-lambe, which hath beene slaine for vs. Then the name of Christ was as an oyntment kept close in an alabaster box, the sauour whereof perfumed onely a part of the house.
But now, all we that Are otherwise Strangers from the commonwealth of Israel have an altar and being circumcised with circumcisio• ••de without hands, we may all of us eat the Easter lamb, which hath been slain for us Then the name of christ was as an ointment kept close in an alabaster box, the savour whereof perfumed only a part of the house.
p-acp av, d pns12 d vbr av n2 p-acp dt n1 pp-f np1 vhb dt n1 cc vbg vvn p-acp n1 vvd p-acp n2, pns12 vmb d pp-f pno12 vvi dt n1, r-crq vhz vbn vvn p-acp pno12 av dt n1 pp-f np1 vbds p-acp dt n1 vvd av-j p-acp dt n1 n1, dt n1 c-crq vvn av-j dt n1 pp-f dt n1.
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But now, it is as an ointment powred out , the sweete smel whereof perfumeth all the house of God. But now, it is as an ointment poured out, the sweet Smell whereof perfumeth all the house of God.
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Then, the doctrin of saluation was preached onely in the secret places of Palestina, which was but a corner of the world.
Then, the Doctrine of salvation was preached only in the secret places of Palestine, which was but a corner of the world.
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But now, it is as it were, proclaimed vpon the tops of the houses , and published ouer all the whole earth.
But now, it is as it were, proclaimed upon the tops of the houses, and published over all the Whole earth.
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Then, onely the asse vsed to the yoke, the Iew vsed to the yoke of the law, was broght vnto Christ.
Then, only the Ass used to the yoke, the Iew used to the yoke of the law, was brought unto christ.
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But now hee hath ridden into Ierusalem, vpon the asses foale , and hee hath made all the Gentiles, which were before like vntaimed colts, tractable & obedient, and seruiceable to himselfe.
But now he hath ridden into Ierusalem, upon the asses foal, and he hath made all the Gentiles, which were before like vntaimed colts, tractable & obedient, and serviceable to himself.
p-acp av pns31 vhz vvn p-acp np1, p-acp dt ng1 n1, cc pns31 vhz vvn d dt n2-j, r-crq vbdr p-acp av-j vvn n2, j cc j, cc j p-acp px31.
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Then, onely naturall branches which were the Iewes, did by faith take roote downward, and by charity beare fruit vpward.
Then, only natural branches which were the Iewes, did by faith take root downward, and by charity bear fruit upward.
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But now, wild branches are grafted into the right oliue tree , and all the Gentiles are incorporated into the bodie of Christ.
But now, wild branches Are grafted into the right olive tree, and all the Gentiles Are incorporated into the body of christ.
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Therefore that is now most true which our Sauiour saies concerning his Church, The Queenes and the concubines haue praysed her.
Therefore that is now most true which our Saviour Says Concerning his Church, The Queens and the concubines have praised her.
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The Queenes are the Iewes, whom Christ of old had espoused to himselfe. The concubines are the Gentiles:
The Queens Are the Iewes, whom christ of old had espoused to himself. The concubines Are the Gentiles:
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which though heretofore they haue runne a whoring after strange gods, as the Prophet speaketh, yet now they are faithfull vnto Christ.
which though heretofore they have run a whoring After strange God's, as the Prophet speaks, yet now they Are faithful unto christ.
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So that, not onely the Queenes, but also the Concubines praise the Church, yea all generations doe call her blessed ▪ Which is the cause,
So that, not only the Queens, but also the Concubines praise the Church, yea all generations do call her blessed ▪ Which is the cause,
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why Salomon also had three hundred queenes, and 〈 ◊ 〉 hundred concubines . Not so much to satisfie his owne fancy, at •o signifie Gods pleasure.
why Solomon also had three hundred queens, and 〈 ◊ 〉 hundred concubines. Not so much to satisfy his own fancy, At •o signify God's pleasure.
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Namely, that there should be seuen in the time of the Gospel, to three in the time of the Law, seauen to three, which should loue the true Salomon Christ Iesus.
Namely, that there should be seuen in the time of the Gospel, to three in the time of the Law, seauen to three, which should love the true Solomon christ Iesus.
av, cst a-acp vmd vbi crd p-acp dt n1 pp-f dt n1, p-acp crd p-acp dt n1 pp-f dt n1, crd p-acp crd, r-crq vmd vvi dt j np1 np1 np1.
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And that, not only three hundred persons among the Iewes, but also seauen hundred nations among the Gentiles,
And that, not only three hundred Persons among the Iewes, but also seauen hundred Nations among the Gentiles,
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yea all the Nations of the earth, should at length bee ioyned to Christ.
yea all the nations of the earth, should At length be joined to christ.
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Now Salomon, not onely by the multitude of his concubines (and likewise by marrying Pharaohs daughter) did foreshewe the calling of the Gentiles;
Now Solomon, not only by the multitude of his concubines (and likewise by marrying Pharaohs daughter) did foreshow the calling of the Gentiles;
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but much more by requesting Hiram King of Tyrus, to helpe him build the Temple. For none but Israelites did meddle with building the tabernacle;
but much more by requesting Hiram King of Tyre, to help him built the Temple. For none but Israelites did meddle with building the tabernacle;
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whereas Sidonians, and diuerse other Gentiles, did helpe to build the Temple. Which did mystically insinuate a further thing.
whereas Sidonians, and diverse other Gentiles, did help to built the Temple. Which did mystically insinuate a further thing.
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To wit, that though the synagogue of the Iewes did consist onely of Israelites, yet the Sydonians,
To wit, that though the synagogue of the Iewes did consist only of Israelites, yet the Sidonians,
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and all other nations, should one day come together, and put to their helping hand, to edifie and build vp the Church of Christ:
and all other Nations, should one day come together, and put to their helping hand, to edify and built up the Church of christ:
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Euen as the Father of Salomon prophesied of it long before, The Kings of Tarsis and the Isler shall giue presents, the Kings of Arabia and Saba shall bring gifts.
Even as the Father of Solomon prophesied of it long before, The Kings of Tarsis and the Isler shall give presents, the Kings of Arabia and Saba shall bring Gifts.
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All people shall fall downe before him, all nations shall doe him seruice.All people shall fallen down before him, all Nations shall do him service.
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We read that the Israelites remooued their tents from Marah, and came to Elim, where they found twelue fountaines of water, and seauentie palme trees.
We read that the Israelites removed their tents from Marah, and Come to Elim, where they found twelue fountains of water, and seauentie palm trees.
pns12 vvb cst dt np2 vvd po32 n2 p-acp np1, cc vvd p-acp np1, c-crq pns32 vvd crd n2 pp-f n1, cc crd n1 n2.
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All the while they were in Marah, which signifieth bitternes, they saw no fountaine, no palme tree.
All the while they were in Marah, which signifies bitterness, they saw no fountain, no palm tree.
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But when they came to Elim, which signifieth rams, then they found twelue fountaines and seauentie palme trees.
But when they Come to Elim, which signifies rams, then they found twelue fountains and seauentie palm trees.
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This iourney of the Israelites did intimate thus much:
This journey of the Israelites did intimate thus much:
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That the Church of Christ should neuer leaue iourneying on forward, till it came from Marah to Elim.
That the Church of christ should never leave journeying on forward, till it Come from Marah to Elim.
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That is, from the Iewes, whose mouthes are full of cursing and bitternes, to the Gentiles, which are the true flocke and sheep sold of Christ.
That is, from the Iewes, whose mouths Are full of cursing and bitterness, to the Gentiles, which Are the true flock and sheep sold of christ.
cst vbz, p-acp dt np2, rg-crq n2 vbr j pp-f vvg cc n1, p-acp dt n2-j, r-crq vbr dt j n1 cc n1 vvn pp-f np1.
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Here, the Church findeth twelue fountaines, and seauenty palme trees, twelue Apostles, and seauentie Disciples.
Here, the Church finds twelue fountains, and seauenty palm trees, twelue Apostles, and seauentie Disciples.
av, dt n1 vvz crd n2, cc crd n1 n2, crd n2, cc crd n2.
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Which twelue Apostles, as twelue fountaines, haue flowed more generally ouer the face of all the earth to renewe it,
Which twelue Apostles, as twelue fountains, have flowed more generally over the face of all the earth to renew it,
q-crq crd n2, c-acp crd n2, vhb vvn av-dc av-j p-acp dt n1 pp-f d dt n1 pc-acp vvi pn31,
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then Noahs flood did to destroy it.
then Noahs flood did to destroy it.
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And the seauenty Disciples, as seauentie palme trees, haue flourished and spread thēselues ouer all the world,
And the seauenty Disciples, as seauentie palm trees, have flourished and spread themselves over all the world,
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so that, as the Psalmist speaketh, The bills are couered with the shadowe of them, and the boughs thereof are like the goodly Cedar trees.
so that, as the Psalmist speaks, The bills Are covered with the shadow of them, and the boughs thereof Are like the goodly Cedar trees.
av cst, c-acp dt n1 vvz, dt n2 vbr vvn p-acp dt n1 pp-f pno32, cc dt n2 av vbr av-j dt j n1 n2.
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Almightie God commaunded Moses to make 12. cakes, which should be set continually vpon the table of shewbread,
Almighty God commanded Moses to make 12. cakes, which should be Set continually upon the table of shewbread,
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yet so as they should be changed euery Sabbath day .
yet so as they should be changed every Sabbath day.
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These twelue cakes did prefigure the twelue Apostles , and all those disciples of Christ, which continually shew to his people the bread of life, that is, the word of God.
These twelue cakes did prefigure the twelue Apostles, and all those Disciples of christ, which continually show to his people the bred of life, that is, the word of God.
np1 crd n2 vdd vvi dt crd n2, cc d d n2 pp-f np1, r-crq av-j vvi p-acp po31 n1 dt n1 pp-f n1, cst vbz, dt n1 pp-f np1.
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Now these twelue cakes are changed, when as the twelue fountaines, and the seauentie palme trees, are changed into twelue Apostles and seauentie Disciples.
Now these twelue cakes Are changed, when as the twelue fountains, and the seauentie palm trees, Are changed into twelue Apostles and seauentie Disciples.
av d crd n2 vbr vvn, c-crq c-acp dt crd n2, cc dt crd n1 n2, vbr vvn p-acp crd n2 cc crd n2.
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That so, Gods promise to his Church may bee fulfilled, which is this, In steed of thy fathers thou shalt haue children, whome thou maist make Princes in all lands.
That so, God's promise to his Church may be fulfilled, which is this, In steed of thy Father's thou shalt have children, whom thou Mayest make Princes in all Lands.
cst av, npg1 n1 p-acp po31 n1 vmb vbi vvn, r-crq vbz d, p-acp n1 pp-f po21 n2 pns21 vm2 vhi n2, ro-crq pns21 vm2 vvi n2 p-acp d n2.
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As if in other words he should haue saide, Thy shewbread shall bee changed.
As if in other words he should have said, Thy shewbread shall be changed.
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For instead of thy twelue fountaines, and thy seauentie palme trees, thou shalt haue twelue Apostles & seauentie Disciples, whom thou maist make Princes in all lands.
For instead of thy twelue fountains, and thy seauentie palm trees, thou shalt have twelue Apostles & seauentie Disciples, whom thou Mayest make Princes in all Lands.
p-acp av pp-f po21 crd n2, cc po21 crd n1 n2, pns21 vm2 vhi crd n2 cc crd n2, ro-crq pns21 vm2 vvi n2 p-acp d n2.
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To this mysterie of the twelue fountaines, is answerable that which is written of the twelue oxen .
To this mystery of the twelue fountains, is answerable that which is written of the twelue oxen.
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The molten sea did stand vpon twelue oxen, whereof three looked toward the North, and three looked toward the West,
The melted sea did stand upon twelue oxen, whereof three looked towards the North, and three looked towards the West,
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and three looked toward the South, and three looked toward the East.
and three looked towards the South, and three looked towards the East.
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The great caldron was called a molten sea, because it did foreshew the depth of the twelue Apostles doctrine, which flowing from them,
The great caldron was called a melted sea, Because it did foreshow the depth of the twelue Apostles Doctrine, which flowing from them,
dt j n1 vbds vvn dt j-vvn n1, c-acp pn31 vdd vvb dt n1 pp-f dt crd n2 n1, r-crq vvg p-acp pno32,
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as from twelue fountaines, did make, as it were, a maine sea.
as from twelue fountains, did make, as it were, a main sea.
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This sea did stand vpon twelue oxen, that is, as Saint Paul doth interpret it , vpon twelue Apostles.
This sea did stand upon twelue oxen, that is, as Saint Paul does interpret it, upon twelue Apostles.
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Which in that they looked fowre waies, East, West, North, and South, they did teach all nations .
Which in that they looked fowre ways, East, West, North, and South, they did teach all Nations.
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And in that they looked three and three together, they did represent the blessed Trinitie.
And in that they looked three and three together, they did represent the blessed Trinity.
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Not only teaching all nations, but also in that sea of water baptizing them, in the name of the Father,
Not only teaching all Nations, but also in that sea of water baptizing them, in the name of the Father,
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and of the Sonne, and of the holy Ghost.
and of the Son, and of the holy Ghost.
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Wherefore, though the two kine which carried the Arke, wherein were the tables of the Law, went straight,
Wherefore, though the two kine which carried the Ark, wherein were the tables of the Law, went straight,
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and kept one path, turning neither to the right hand nor to the left ▪ Yet these twelue oxen, which carried the molten sea, signifying the doctrine of the Gospell, went not straight,
and kept one path, turning neither to the right hand nor to the left ▪ Yet these twelue oxen, which carried the melted sea, signifying the Doctrine of the Gospel, went not straight,
cc vvd crd n1, vvg av-dx p-acp dt j-jn n1 ccx p-acp dt j ▪ av d crd n2, r-crq vvd dt j-vvn n1, vvg dt n1 pp-f dt n1, vvd xx av,
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neither kept one path, but turned into the way of the Gentiles; yea, they looked all manner of waies, East, West, North, and South.
neither kept one path, but turned into the Way of the Gentiles; yea, they looked all manner of ways, East, West, North, and South.
av-dx vvd crd n1, cc-acp vvd p-acp dt n1 pp-f dt n2-j; uh, pns32 vvd d n1 pp-f n2, n1, n1, n1, cc n1.
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And those two kyne stood still and lowed no more, when they came to the field of Iosua, dwelling in Bethshemesh, that is, in the house of the sunne.
And those two kine stood still and lowed no more, when they Come to the field of Iosua, Dwelling in Bethshemesh, that is, in the house of the sun.
cc d crd n2 vvd av cc vvd av-dx av-dc, c-crq pns32 vvd p-acp dt n1 pp-f np1, vvg p-acp np1, cst vbz, p-acp dt n1 pp-f dt n1.
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To note, that all the ki•e, and calues, and sacrifices, and ceremonies of the old law were to cease,
To note, that all the ki•e, and calves, and Sacrifices, and ceremonies of the old law were to cease,
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and stand still, when they came to Iesus, which is the true Iosua, dwelling in heauen, which is the true Bethshemesh.
and stand still, when they Come to Iesus, which is the true Iosua, Dwelling in heaven, which is the true Bethshemesh.
cc vvb av, c-crq pns32 vvd p-acp np1, r-crq vbz dt j np1, vvg p-acp n1, r-crq vbz dt j np1.
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But these twelue oxen, were so farre from leauing off, either to goe, or to low,
But these twelue oxen, were so Far from leaving off, either to go, or to low,
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when they came to Christ, that euen then, they went much faster, and lowed much lowder,
when they Come to christ, that even then, they went much faster, and lowed much Louder,
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so that now their sound is gone out into all lands, and their words into the ends of the world;
so that now their found is gone out into all Lands, and their words into the ends of the world;
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and in them hath God set Bethshemesh, that is, a house or a tabernacle for the sunne.
and in them hath God Set Bethshemesh, that is, a house or a tabernacle for the sun.
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Therefore as the materiall sunne, thorough the twelue signes in the Zodiake, goeth forth from the vttermost parts of the heauen,
Therefore as the material sun, through the twelue Signs in the Zodiac, Goes forth from the uttermost parts of the heaven,
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and runneth about to the end of it againe :
and Runneth about to the end of it again:
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in like sort, the spirituall Sonne of righteousnesse, by the twelue Apostles, as by twelue signes, hath beene burne round about the world, that he might be not onely the glorie of his people Israel,
in like sort, the spiritual Son of righteousness, by the twelue Apostles, as by twelue Signs, hath been burn round about the world, that he might be not only the glory of his people Israel,
p-acp j n1, dt j n1 pp-f n1, p-acp dt crd n2, c-acp p-acp crd n2, vhz vbn n1 av-j p-acp dt n1, cst pns31 vmd vbi xx av-j dt n1 pp-f po31 n1 np1,
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but also a light to lighten the Gentiles, and that all, all the ends of the earth might see the saluation of our God.
but also a Light to lighten the Gentiles, and that all, all the ends of the earth might see the salvation of our God.
cc-acp av dt j pc-acp vvi dt n2-j, cc cst d, d dt n2 pp-f dt n1 vmd vvi dt n1 pp-f po12 n1.
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Truth it is, touching the Synagogue of the Iewes, Christ saith, My sister, my spouse is as a garden enclosed,
Truth it is, touching the Synagogue of the Iewes, christ Says, My sister, my spouse is as a garden enclosed,
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and as a fountaine sealed vp.
and as a fountain sealed up.
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For as Saint Ierome writeth , the whole countrie of Iewrie where the Iewes dwelt, lying betweene Dan and Beersabee, was •carce a hundred and three-score mile long.
For as Saint Jerome Writeth, the Whole country of Jewry where the Iewes dwelled, lying between Dan and Bathsheba, was •carce a hundred and three-score mile long.
p-acp p-acp n1 np1 vvz, dt j-jn n1 pp-f np1 c-crq dt np2 vvd, vvg p-acp n1 cc np1, vbds av-j dt crd cc crd n1 av-j.
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So that it might well be likened, to a garden enclosed, and to a fountaine sealed vp.
So that it might well be likened, to a garden enclosed, and to a fountain sealed up.
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But now, this sealed fountaine hath beene turned into a springing well, since the twelue fountaines haue flowed ouer all the earth:
But now, this sealed fountain hath been turned into a springing well, since the twelue fountains have flowed over all the earth:
p-acp av, d j-vvn n1 vhz vbn vvn p-acp dt j-vvg av, c-acp dt crd n2 vhb vvn p-acp d dt n1:
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and, this enclosed garden hath beene turned into an open field, since the twelue oxen haue plowed the field of all the whole world.
and, this enclosed garden hath been turned into an open field, since the twelue oxen have plowed the field of all the Whole world.
cc, d j-vvn n1 vhz vbn vvn p-acp dt j n1, c-acp dt crd n2 vhb vvn dt n1 pp-f d dt j-jn n1.
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Therefore now Christ saith of himselfe, I am a flower of the feild. And so likewise to his spouse;
Therefore now christ Says of himself, I am a flower of the field. And so likewise to his spouse;
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Come my welbeloued, let vs go forth into the field, let vs remaine in the villages. Come my well-beloved, let us go forth into the field, let us remain in the villages.
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For though before his passion he was apprehended in a gardē, yet at his passion he was crucified without the gate .
For though before his passion he was apprehended in a garden, yet At his passion he was Crucified without the gate.
p-acp cs p-acp po31 n1 pns31 vbds vvn p-acp dt n1, av p-acp po31 n1 pns31 vbds vvn p-acp dt n1.
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To signifie, that he would be, no• only a garden-flower, but also a feild-flower;
To signify, that he would be, no• only a garden-flower, but also a field-flower;
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& that he would remaine, not only for the saluation of the Iewes within the city of Ierusalē,
& that he would remain, not only for the salvation of the Iewes within the City of Ierusalē,
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but also for the saluation of the Gentils without the gate of the citie, in all the villages round about.
but also for the salvation of the Gentiles without the gate of the City, in all the villages round about.
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Nabuchadnezzar saw in a vision a stone cut without hands, which became a great mountaine, and filled all the whole earth.
Nebuchadnezzar saw in a vision a stone Cut without hands, which became a great mountain, and filled all the Whole earth.
np1 vvd p-acp dt n1 dt n1 vvn p-acp n2, r-crq vvd dt j n1, cc vvd d dt j-jn n1.
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This stone cut without hands, is Christ begotten of a pure Virgin, without the companie of man.
This stone Cut without hands, is christ begotten of a pure Virgae, without the company of man.
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Who was indeede a verie little stone, or, as I may say, but a sparke at the first.
Who was indeed a very little stone, or, as I may say, but a spark At the First.
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Wherefore the Iewes for his pouertie and humilitie despised and refused him.
Wherefore the Iewes for his poverty and humility despised and refused him.
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But now this poore little stone which the builders refused, is become the head-stone in the corner,
But now this poor little stone which the Builders refused, is become the headstone in the corner,
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and it is made a great mountaine, which filleth all the whole earth. According to the prophesie of Esay;
and it is made a great mountain, which fills all the Whole earth. According to the prophesy of Isaiah;
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It shall be in the last daies, that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines, It shall be in the last days, that the mountain of the house of the Lord shall be prepared in the top of the Mountains,
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and shall be exalted aboue the hills, and all nations shall flow vnto it.
and shall be exalted above the hills, and all Nations shall flow unto it.
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So that now Christ, which is the head corner stone, may be fitly called the second Adara.
So that now christ, which is the head corner stone, may be fitly called the second Adara.
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The Greeke letters of which name, as S. Cyprian writeth, do seuerally signifie al the quarters of the earth. A NONLATINALPHABET, the East: NONLATINALPHABET, the West:
The Greek letters of which name, as S. Cyprian Writeth, do severally signify all the quarters of the earth. A, the East:, the West:
dt jp n2 pp-f r-crq n1, c-acp np1 jp vvz, vdb av-j vvi d dt n2 pp-f dt n1. dt, dt n1:, dt n1:
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A ▪ againe, NONLATINALPHABET, the North M. NONLATINALPHABET, the South.
A ▪ again,, the North M., the South.
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According to the promise of God vnto Abraham, Thy seed shalbe as the dust of the earth: (that is,
According to the promise of God unto Abraham, Thy seed shall as the dust of the earth: (that is,
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as the first Adam was made of the dust of the earth:
as the First Adam was made of the dust of the earth:
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so thy seede, which is Christ the second Adam, shall be dispersed as d•st ouer all the earth.) Thy seede shall be as the dust of the earth;
so thy seed, which is christ the second Adam, shall be dispersed as d•st over all the earth.) Thy seed shall be as the dust of the earth;
av po21 n1, r-crq vbz np1 dt ord np1, vmb vbi vvn p-acp n1 p-acp d dt n1.) po21 n1 vmb vbi p-acp dt n1 pp-f dt n1;
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and thou shal spread abroad, (as a great mountaine,) to the East, and to the West,
and thou shall spread abroad, (as a great mountain,) to the East, and to the West,
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and to the North, and to the South;
and to the North, and to the South;
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and in thee, and in thy seed, shall all the families of the earth bee blessed.
and in thee, and in thy seed, shall all the families of the earth be blessed.
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The Iewish Synagogue speaketh in this sort, My soule troubleth me, for the chariots of Aminadab.
The Jewish Synagogue speaks in this sort, My soul Troubles me, for the chariots of Aminadab.
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Aminadab •ignifieth a willing, or an obedient people. Such are the faithfull Gentiles. Of whom God saith, A people which I haue not knowne shall serue mee.
Aminadab •ignifieth a willing, or an obedient people. Such Are the faithful Gentiles. Of whom God Says, A people which I have not known shall serve me.
np1 vvz dt j, cc dt j n1. d vbr dt j n2-j. pp-f ro-crq np1 vvz, dt n1 r-crq pns11 vhb xx vvn vmb vvi pno11.
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As soone as they heare of me they shall obey me. But the strange children shall dissemble with mee.
As soon as they hear of me they shall obey me. But the strange children shall dissemble with me.
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The strange children shal faile, and be afraid out of their prisons.
The strange children shall fail, and be afraid out of their prisons.
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Though God haue beene a louing father to the Iewes, yet they dissemble, and are strange children to him.
Though God have been a loving father to the Iewes, yet they dissemble, and Are strange children to him.
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Contrariwise, though God haue not knowne the Gentiles, yet they doe knowe and serue him.
Contrariwise, though God have not known the Gentiles, yet they do know and serve him.
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Therefore the obstinate Iewes repining and grudging that the Gentiles are called, say euerie one of them, Anima mea conturbaui• me, My soule troubleth me, thorough enuy, malice, blindnes, and disobedience.
Therefore the obstinate Iewes repining and grudging that the Gentiles Are called, say every one of them, Anima mea conturbaui• me, My soul Troubles me, through envy, malice, blindness, and disobedience.
av dt j npg1 vvg cc vvg cst dt n2-j vbr vvn, vvb d crd pp-f pno32, fw-la fw-la n1 pno11, po11 n1 vvz pno11, p-acp n1, n1, n1, cc n1.
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Because they faile, and are afraid out of their prisons.
Because they fail, and Are afraid out of their prisons.
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On the other side, the obedient Gentiles, beeing called to this liberty of the sonnes of God, lie not in any prisons,
On the other side, the obedient Gentiles, being called to this liberty of the Sons of God, lie not in any prisons,
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but ride in the chariots of Amminadab, Because, as soone as they heare of God, they willingly obey him.
but ride in the chariots of Amminadab, Because, as soon as they hear of God, they willingly obey him.
cc-acp vvb p-acp dt n2 pp-f np1, c-acp, c-acp av c-acp pns32 vvb pp-f np1, pns32 av-j vvi pno31.
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Which is implied, in that a man of Cyrene, named Simon , did carrie the crosse of Christ.
Which is implied, in that a man of Cyrene, nam Simon, did carry the cross of christ.
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A man of Cyrene, is a Gentile: Simon signifieth hearing and obeying.
A man of Cyrene, is a Gentile: Simon signifies hearing and obeying.
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Therefore, a man of Cyrene named Simon carrying the crosse, is a faithfull Gentile, which as soone as he heareth of God, doth willingly obey him.
Therefore, a man of Cyrene nam Simon carrying the cross, is a faithful Gentile, which as soon as he hears of God, does willingly obey him.
av, dt n1 pp-f np1 vvd np1 vvg dt n1, vbz dt j j, r-crq c-acp av c-acp pns31 vvz pp-f np1, vdz av-j vvi pno31.
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For now God hath perswaded Iapheth to dwell in the tents of Shem .
For now God hath persuaded Japheth to dwell in the tents of Shem.
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That is, he hath perswaded the Gentiles comming of Iapheth to embrace that obedience vnto Christ, which the Iewes comming of Shem haue refused.
That is, he hath persuaded the Gentiles coming of Japheth to embrace that Obedience unto christ, which the Iewes coming of Shem have refused.
cst vbz, pns31 vhz vvn dt np1 vvg pp-f vvz pc-acp vvi d n1 p-acp np1, r-crq dt np2 vvg pp-f np1 vhb vvn.
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This is the reason, why the Hebrew Scriptures are translated into Greek, and Latine, and all other languages.
This is the reason, why the Hebrew Scriptures Are translated into Greek, and Latin, and all other languages.
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To shew, that Iapheth doth now dwell in the tents of Shem. And that those oracles, which before were appropriated to the Iewes , are now imparted vnto all the Gentiles.
To show, that Japheth does now dwell in the tents of Shem. And that those oracles, which before were appropriated to the Iewes, Are now imparted unto all the Gentiles.
p-acp n1, cst vvz vdz av vvi p-acp dt n2 pp-f np1 cc cst d n2, r-crq a-acp vbdr vvn p-acp dt np2, vbr av vvn p-acp d dt n2-j.
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So that the prophesie of the Patriarke Iacob is now also fulfilled, who saith, Nepthaly shal be as a Hind let loose, giuing goodly words.
So that the prophesy of the Patriarch Iacob is now also fulfilled, who Says, Naphtali shall be as a Hind let lose, giving goodly words.
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For Christ did first preach in the land of Nepthaly among the Iews . But seeing the Iewes would not obey him, therefore he hath turned to the Gentiles .
For christ did First preach in the land of Naphtali among the Iews. But seeing the Iewes would not obey him, Therefore he hath turned to the Gentiles.
p-acp np1 vdd ord vvi p-acp dt n1 pp-f np1 p-acp dt np2. p-acp vvg dt np2 vmd xx vvi pno31, av pns31 vhz vvn p-acp dt np1.
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And so Nepthalie is as a hind let loose, giuing goodly words.
And so Naphtali is as a hind let lose, giving goodly words.
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Because Christ, who first preached in Nepthalie, is not now any longer in prison among the Iewes;
Because christ, who First preached in Naphtali, is not now any longer in prison among the Iewes;
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but, as a hind let loose, leaping by the mountaines, and skipping by the hills , so he hath run swiftly ouer all the world ;
but, as a hind let lose, leaping by the Mountains, and skipping by the hills, so he hath run swiftly over all the world;
cc-acp, c-acp dt n1 vvb j, vvg p-acp dt n2, cc vvg p-acp dt ng1, av pns31 vhz vvn av-j p-acp d dt n1;
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and with his goodly words, with his gratious words, he hath perswaded Iapheth and all the Gentiles, to dwell in the tents of Shem,
and with his goodly words, with his gracious words, he hath persuaded Japheth and all the Gentiles, to dwell in the tents of Shem,
cc p-acp po31 j n2, p-acp po31 j n2, pns31 vhz vvn vvz cc d dt n2-j, pc-acp vvi p-acp dt n2 pp-f np1,
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and to ride in the chariots of Amminadab.
and to ride in the chariots of Amminadab.
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These chariots of Amminadab are called in Latine, Quadrigae, because each of them is drawne with foure horses.
These chariots of Amminadab Are called in Latin, Quadrigae, Because each of them is drawn with foure Horses.
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Which very aptly befitteth the doctrine of the Gospel.
Which very aptly befitteth the Doctrine of the Gospel.
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For, as Caluin noteth in the Epistle before his Harmonie, God hath of set purpose ordained, that the Gospel should be written by foure Euangelists, that so he might make a triumphant chariot for his sonne .
For, as Calvin notes in the Epistle before his Harmony, God hath of Set purpose ordained, that the Gospel should be written by foure Evangelists, that so he might make a triumphant chariot for his son.
p-acp, c-acp np1 vvz p-acp dt n1 p-acp po31 n1, np1 vhz pp-f vvb n1 vvn, cst dt n1 vmd vbi vvn p-acp crd n2, cst av pns31 vmd vvi dt j n1 p-acp po31 n1.
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Which beeing drawne with fowre horses, and running vpon fowre wheels, might quickly passe ouer all the earth,
Which being drawn with fowre Horses, and running upon fowre wheels, might quickly pass over all the earth,
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and so shew the glory of the Lord, vnto all his Church.
and so show the glory of the Lord, unto all his Church.
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Wherefore, the Church is like a graine of mustard seede , which is indeede the least of all seedes,
Wherefore, the Church is like a grain of mustard seed, which is indeed the least of all seeds,
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but when it is grown, it is the greatest among hearbs, and it is a tree,
but when it is grown, it is the greatest among herbs, and it is a tree,
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so that the birds of the aire come and build in the branches thereof. Thus the congregation of Christ riseth from small beginnings, to great proceedings.
so that the Birds of the air come and built in the branches thereof. Thus the congregation of christ Riseth from small beginnings, to great proceedings.
av cst dt n2 pp-f dt n1 vvb cc vvi p-acp dt n2 av. av dt n1 pp-f np1 vvz p-acp j n2, p-acp j n2-vvg.
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And though at the first, it was but a seede, yea but a graine, yet new it is growne to be an hearb, yea to be a tree;
And though At the First, it was but a seed, yea but a grain, yet new it is grown to be an herb, yea to be a tree;
cc cs p-acp dt ord, pn31 vbds p-acp dt n1, uh p-acp dt n1, av j pn31 vbz vvn pc-acp vbi dt n1, uh p-acp vbi dt n1;
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where in all the birds of the aire , all the faithfull in the world, doe make their neasts.
where in all the Birds of the air, all the faithful in the world, do make their nests.
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Therefore the church of Christ may be compared also to the Samarit•ns inne .
Therefore the Church of christ may be compared also to the Samarit•ns inn.
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For that inne is called in greeke NONLATINALPHABET, because it receiueth and lodgeth all strangers that come:
For that inn is called in greek, Because it receiveth and lodgeth all Strangers that come:
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So the church lodgeth all pilgrims vpon earth. In the Synagogue there was not lodging for all.
So the Church lodgeth all pilgrim's upon earth. In the Synagogue there was not lodging for all.
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For then it was said, The Ammonites and the Moabites shal not enter into the congregation of the Lord:
For then it was said, The Ammonites and the Moabites shall not enter into the congregation of the Lord:
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But now, Christ is borne in an inne .
But now, christ is born in an inn.
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To signifie, that in the Church there is lodging for all. For Christ is the host: the Church the inne: the crosse is the signe.
To signify, that in the Church there is lodging for all. For christ is the host: the Church the inn: the cross is the Signen.
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Harken to the Host which is Christ, and you shall heare him say, Come vnto me all you that labour and trauaile, and I will refresh you:
Harken to the Host which is christ, and you shall hear him say, Come unto me all you that labour and travail, and I will refresh you:
vvb p-acp dt n1 r-crq vbz np1, cc pn22 vmb vvi pno31 vvi, vvb p-acp pno11 d pn22 d n1 cc n1, cc pns11 vmb vvi pn22:
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I will bring you into the wineseller , yea I will suppe with you, and you with me .
I will bring you into the Wine seller, yea I will sup with you, and you with me.
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Go into the inne which is the Church, and there you shall finde Parthians, and Medes,
Go into the inn which is the Church, and there you shall find Parthians, and Medes,
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and Elamites, and all na•ions vnder heauen, staied with flagons, and comforted with apples ; yea, refreshed and filled with new wine .
and Elamites, and all na•ions under heaven, stayed with flagons, and comforted with Apples; yea, refreshed and filled with new wine.
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Looke vp to the signe, which is the crosse, and you shall see diuerse things. First, you shall see one crowne of thornes.
Look up to the Signen, which is the cross, and you shall see diverse things. First, you shall see one crown of thorns.
n1 a-acp p-acp dt n1, r-crq vbz dt n1, cc pn22 vmb vvi j n2. ord, pn22 vmb vvi crd n1 pp-f n2.
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To shew, that the earth is the Lords, and all that therein is, the round world, and they that dwell therein.
To show, that the earth is the lords, and all that therein is, the round world, and they that dwell therein.
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For the roundnes of the crowne doth declare the large dominion of him that is crowned.
For the roundness of the crown does declare the large dominion of him that is crowned.
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Namely, that his dominion is from the one sea to the other, and from the flood vnto the worlds end .
Namely, that his dominion is from the one sea to the other, and from the flood unto the world's end.
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Secondly, you shall see two hands.
Secondly, you shall see two hands.
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To shew, that God is, not the God of the Iewes onely, but of the Gentiles also .
To show, that God is, not the God of the Iewes only, but of the Gentiles also.
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For not only one hand, but both his hands, are fast nayled and stretched-out. The one to the one theife, the other to the other theife;
For not only one hand, but both his hands, Are fast nailed and stretched-out. The one to the one thief, the other to the other thief;
p-acp xx av-j crd n1, cc-acp d po31 n2, vbr av-j vvn cc j. dt crd p-acp dt crd n1, dt j-jn p-acp dt j-jn n1;
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the one to the Iewes, the other to the Gentiles, that he may embrace all that loue him.
the one to the Iewes, the other to the Gentiles, that he may embrace all that love him.
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Thirdly, you shall see three tongues.
Thirdly, you shall see three tongues.
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To shew, that Christ, is not the King of the Hebrewes onely, but of the Greci•ns, and the Latins also.
To show, that christ, is not the King of the Hebrews only, but of the Greci•ns, and the Latins also.
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For his title, Iesus of Nazareth King of the Iewes, is written in Hebrew, Greeke, and Latine.
For his title, Iesus of Nazareth King of the Iewes, is written in Hebrew, Greek, and Latin.
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That at the most sweet and most excellent name of Iesus euerie knee may bowe, and all tongues may confesse, that Iesus Christ is the Lord.
That At the most sweet and most excellent name of Iesus every knee may bow, and all tongues may confess, that Iesus christ is the Lord.
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Fourthly, you shall see fowre quarters of the crosse. To shew, by the fowre quarters of the crosse, the fowre quarters of the world.
Fourthly, you shall see fowre quarters of the cross. To show, by the fowre quarters of the cross, the fowre quarters of the world.
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For God is no accepter of persons, but in euery quarter and countrie, he that feareth him, is accepted with him.
For God is no accepter of Persons, but in every quarter and country, he that fears him, is accepted with him.
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Therefore also Christs garments were diuided into fowre parts.
Therefore also Christ garments were divided into fowre parts.
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Because, out of what quarter or part soeuer we come of all the fowre parts of the world,
Because, out of what quarter or part soever we come of all the fowre parts of the world,
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if we be naked, Christ hath garments to cloath vs, if we bee harbourles, Christ hath roome to lodge vs. Euen as he himselfe saies, All that the Father giueth mee, shall come to mee,
if we be naked, christ hath garments to cloth us, if we be harbourles, christ hath room to lodge us Even as he himself Says, All that the Father gives me, shall come to me,
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and whosoeuer commeth to me, Non eijciam for as, I will not turne him out of doores.
and whosoever comes to me, Non eijciam for as, I will not turn him out of doors.
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Wherefore whether we respect the host; or the hosts inne; or the innes signe; and about the signe it selfe, whether we respect one crown; or two hands; or three tongues; or fower quarters;
Wherefore whither we respect the host; or the hosts inn; or the Inns Signen; and about the Signen it self, whither we respect one crown; or two hands; or three tongues; or fower quarters;
q-crq cs pns12 vvb dt n1; cc dt ng1 n1; cc dt n2 n1; cc p-acp dt n1 pn31 n1, cs pns12 vvb crd n1; cc crd n2; cc crd n2; cc crd n2;
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euery of these doth plainely shew, that now in the Church there is lodging for all, and so consequently that the Church may bee compared to the Samaritans inne.
every of these does plainly show, that now in the Church there is lodging for all, and so consequently that the Church may be compared to the Samaritans inn.
d pp-f d vdz av-j vvi, cst av p-acp dt n1 pc-acp vbz n1 p-acp d, cc av av-j cst dt n1 vmb vbi vvn p-acp dt njp2 n1.
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It may be compared likewise to S•lomons troupe of horses .
It may be compared likewise to S•lomons troop of Horses.
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For S•lomons troupe of horses was kept in fowre thousand stables, ten and ten in a stable ;
For S•lomons troop of Horses was kept in fowre thousand stables, ten and ten in a stable;
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so that hee had in his whole troupe fourtie thousand horses ; which were either bought by him, or els• brought to him out of all countries.
so that he had in his Whole troop fourtie thousand Horses; which were either bought by him, or els• brought to him out of all countries.
av cst pns31 vhd p-acp po31 j-jn n1 crd crd n2; r-crq vbdr av-d vvn p-acp pno31, cc n1 vvn p-acp pno31 av pp-f d n2.
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So the Apostles, as we may reade in the Acts, brought by one sermon 3. thousand soules , brought by an other sermon fiue thousand soules to Christ ;
So the Apostles, as we may read in the Acts, brought by one sermon 3. thousand Souls, brought by an other sermon fiue thousand Souls to christ;
np1 dt n2, c-acp pns12 vmb vvi p-acp dt n2, vvn p-acp crd n1 crd crd n2, vvn p-acp dt j-jn n1 crd crd n2 p-acp np1;
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and so euery day, out of all countries and kinreds , there are added to the Church by infinite and innumerable multitudes , such as shall be saued.
and so every day, out of all countries and kindreds, there Are added to the Church by infinite and innumerable Multitudes, such as shall be saved.
cc av d n1, av pp-f d n2 cc ng1, pc-acp vbr vvn p-acp dt n1 p-acp j cc j n2, d c-acp vmb vbi vvn.
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It may be compared to S. Peters sheete . For in Peters sheete, were all sort of beasts, fowre footed beasts of the earth,
It may be compared to S. Peter's sheet. For in Peter's sheet, were all sort of beasts, fowre footed beasts of the earth,
pn31 vmb vbi vvn p-acp n1 npg1 n1. p-acp p-acp npg1 n1, vbdr d n1 pp-f n2, crd j n2 pp-f dt n1,
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and wild beasts, creeping things, and foules of the heauen.
and wild beasts, creeping things, and fowls of the heaven.
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So, in the Church there are all manner of men, Circumcised and vncircumcised, Barbarians and Sythians .
So, in the Church there Are all manner of men, Circumcised and uncircumcised, Barbarians and Scythians.
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It may be compared to Noahs Arke .
It may be compared to Noahs Ark.
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For there came to Noah into his Arke all kind of creatures, cleane and vncleane, male and female.
For there Come to Noah into his Ark all kind of creatures, clean and unclean, male and female.
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So there commeth to Christ into his Church, all manner of men, Iewes and Grecians, bond and free .
So there comes to christ into his Church, all manner of men, Iewes and Greeks, bound and free.
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It may be compared to S. Iames his net .
It may be compared to S. James his net.
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For that ne••e had corke aboue to make it swimme, and ledde belowe to make it sinke, that it might take all sorts of fishes.
For that ne••e had cork above to make it swim, and led below to make it sink, that it might take all sorts of Fish.
p-acp d n1 vhd n1 p-acp pc-acp vvi pn31 vvi, cc vvd a-acp pc-acp vvi pn31 vvi, cst pn31 vmd vvi d n2 pp-f n2.
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So, the Church hath diuerse fishers of men, some that teach slightly and superficially, some againe that teach more deeply and profoundly, that all manner of men may bee taught ,
So, the Church hath diverse Fishers of men, Some that teach slightly and superficially, Some again that teach more deeply and profoundly, that all manner of men may be taught,
np1, dt n1 vhz j n2 pp-f n2, d cst vvb av-j cc av-j, d av d vvb av-dc av-jn cc av-j, cst d n1 pp-f n2 vmb vbi vvn,
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and caught , and drawne vnto Christ. Lastly, it may bee compared to King Assuerus his feast .
and caught, and drawn unto christ. Lastly, it may be compared to King Assuerus his feast.
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For that feast entertained all kinde of guests, seauen dayes together, in the court of the garden of the Kings Pallace.
For that feast entertained all kind of guests, seauen days together, in the court of the garden of the Kings Palace.
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So, in the Church, the Lord of hosts hath made vnto all manner of men, a feast of fat things,
So, in the Church, the Lord of hosts hath made unto all manner of men, a feast of fat things,
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euen a feast of fined wines, to vse the Prophet Esais words, and fat things full of marrow, of wines fined and purified.
even a feast of fined wines, to use the Prophet Esais words, and fat things full of marrow, of wines fined and purified.
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Before that this •east was prepared, the oxen and fatlings killed, and euery thing else prouided, all men were not bidden.
Before that this •east was prepared, the oxen and fatlings killed, and every thing Else provided, all men were not bidden.
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But nowe that Christ hath bin killed, he keepeth, as I may say, open house ,
But now that christ hath been killed, he Keepeth, as I may say, open house,
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and sendeth his seruants into the high wayes , to gather together all that euer they find.
and sends his Servants into the high ways, to gather together all that ever they find.
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Yea his seruants haue not onely bidden all that they could find in the hie-waies,
Yea his Servants have not only bidden all that they could find in the hie-waies,
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but also they haue crost the seas, and called the very furthermost Ilands of all the world, to behold the glory of the Lord. Blessed.
but also they have crossed the Seas, and called the very furthermost Lands of all the world, to behold the glory of the Lord. Blessed.
cc-acp av pns32 vhb vvn dt n2, cc vvd dt j j n2 pp-f d dt n1, pc-acp vvi dt n1 pp-f dt n1. j-vvn.
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O blessed bee the Lord for his vnspeakable mercies towards this Iland, now far more flourishing then euer it was, in which we liue.
O blessed be the Lord for his unspeakable Mercies towards this Island, now Far more flourishing then ever it was, in which we live.
sy j-vvn vbi dt n1 p-acp po31 j-u n2 p-acp d n1, av av-j av-dc j-vvg cs av pn31 vbds, p-acp r-crq pns12 vvb.
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For, alas, in the time of the olde Testament, who was there, I pray you, in this whole Monarchie, at least wise that euer wee could read or heare of, which had any true knowledge of God? S. Ierom in the end of his dialogue against the Pelagians, writeth thus, Vntill the very comming of Christ, saies he, the Prouince of Brittain, which hath bin oftentimes gouerned by tyrants,
For, alas, in the time of the old Testament, who was there, I pray you, in this Whole Monarchy, At least wise that ever we could read or hear of, which had any true knowledge of God? S. Jerom in the end of his dialogue against the Pelagians, Writeth thus, Until the very coming of christ, Says he, the Province of Britain, which hath been oftentimes governed by Tyrants,
p-acp, uh, p-acp dt n1 pp-f dt j n1, r-crq vbds a-acp, pns11 vvb pn22, p-acp d j-jn n1, p-acp ds j cst av pns12 vmd vvi cc vvi pp-f, r-crq vhd d j n1 pp-f np1? np1 np1 p-acp dt n1 pp-f po31 n1 p-acp dt njp2, vvz av, c-acp dt j n-vvg pp-f np1, vvz pns31, dt n1 pp-f np1, r-crq vhz vbn av vvn p-acp n2,
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and the Scottish people, and all the nations round about the Ocean sea, were vtterly ignorant of Moses and the Prophets.
and the Scottish people, and all the Nations round about the Ocean sea, were utterly ignorant of Moses and the prophets.
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So that then, by the testimonie of S. Ierome, all our religion was superstition: al our church-seruice was, Idolatrie; all our Priests, were Paynims: all our gods were idols.
So that then, by the testimony of S. Jerome, all our Religion was Superstition: all our church-service was, Idolatry; all our Priests, were Pagans: all our God's were Idols.
av cst av, p-acp dt n1 pp-f n1 np1, d po12 n1 vbds n1: d po12 n1 vbds, n1; d po12 n2, vbdr np1: d po12 n2 vbdr n2.
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Then there was in Scotland, the temple of Mars: in Cornewall, the temple of Mercurie: in Bangor in Wales, the temple of Minerua :
Then there was in Scotland, the temple of Mars: in Cornwall, the temple of Mercury: in Bangor in Wales, the temple of Minerva:
av a-acp vbds p-acp np1, dt n1 pp-f np1: p-acp np1, dt n1 pp-f np1: p-acp np1 p-acp np1, dt n1 pp-f np1:
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in Malden in Essex, the temple of Victoria ; in Bath, the temple of Apollo: in Leycester, the temple of Ianus:
in Malden in Essex, the temple of Victoria; in Bath, the temple of Apollo: in Leicester, the temple of Ianus:
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in Yorke, where Peters is now, the temple of Bellona : in London, where Pauls is now, the temple of Diana .
in York, where Peter's is now, the temple of Bellona: in London, where Paul's is now, the temple of Diana.
p-acp np1, c-crq np1 vbz av, dt n1 pp-f np1: p-acp np1, c-crq npg1 vbz av, dt n1 pp-f np1.
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Therefore it is very likely, that they esteemed as highly then of the goddesse Diana in London, as they did in Ephesus .
Therefore it is very likely, that they esteemed as highly then of the goddess Diana in London, as they did in Ephesus.
av pn31 vbz av j, cst pns32 vvd a-acp av-j av pp-f dt n1 np1 p-acp np1, c-acp pns32 vdd p-acp np1.
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And that, as they cryed there, Great is Diana of the Ephesians: so they cried here, •reat is Diana of the Lōdiners.
And that, as they cried there, Great is Diana of the Ephesians: so they cried Here, •reat is Diana of the Lōdiners.
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Euen no more then three and fiftie yeares before the incarnation of Christ, when Iulius Caesar came out of France into England,
Even no more then three and fiftie Years before the incarnation of christ, when Julius Caesar Come out of France into England,
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so absurd and senslesse were the people of this Land, that in stead of the true and euerliuing God, they serued these heathenish and abominable idols, Mars, Mercurie, Minerua, Victoria, Apollo, Ianus, Bellona, Diana, & such like.
so absurd and senseless were the people of this Land, that in stead of the true and everliving God, they served these Heathenish and abominable Idols, Mars, Mercury, Minerva, Victoria, Apollo, Ianus, Bellona, Diana, & such like.
av j cc j vbdr dt n1 pp-f d n1, cst p-acp n1 pp-f dt j cc j np1, pns32 vvd d j cc j n2, vvz, np1, np1, np1, np1, np1, np1, np1, cc d av-j.
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And not long after, to wit, an. Christ. 180. King Lucius being first christened himselfe, forthwith established religion, in this whol kingdom.
And not long After, to wit, nias. christ. 180. King Lucius being First christened himself, forthwith established Religion, in this Whole Kingdom.
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But thanks, thankes bee to God, in the time of the newe Testament, three and fiftie yeares after the incarnation of Christ:
But thanks, thanks be to God, in the time of the new Testament, three and fiftie Years After the incarnation of christ:
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when Ioseph of Arimathea come out of France into Englād, many in this Realme of blind and ignorant P•gans, became very zealous and sincere Christians.
when Ioseph of Arimathea come out of France into Englād, many in this Realm of blind and ignorant P•gans, became very zealous and sincere Christians.
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For Saint Philip the Apostle, after hee had preached the Gospel thorough-out all France, at length sent Ioseph of Arimathea hither into England.
For Saint Philip the Apostle, After he had preached the Gospel throughout all France, At length sent Ioseph of Arimathea hither into England.
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Who when he had conuerted very many to the faith, died in this Land, and hee that had buried the bodie of Christ, was buried in Glascenburie himselfe .
Who when he had converted very many to the faith, died in this Land, and he that had buried the body of christ, was buried in Glascenburie himself.
r-crq c-crq pns31 vhd vvn av d p-acp dt n1, vvd p-acp d n1, cc pns31 cst vhd vvn dt n1 pp-f np1, vbds vvn p-acp np1 px31.
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Also Simon Zelotes an other Apostle, after he had preached the Gospell thoroughout all Mauritania, at length came ouer into England.
Also Simon Zealots an other Apostle, After he had preached the Gospel throughout all Mauritania, At length Come over into England.
av np1 np1 dt j-jn n1, c-acp pns31 vhd vvn dt n1 p-acp d np1, p-acp n1 vvd a-acp p-acp np1.
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Who when he had declared likewise to vs the doctrine of Christ crucified, was in the end crucified himselfe, and buried here in Brittaine .
Who when he had declared likewise to us the Doctrine of christ Crucified, was in the end Crucified himself, and buried Here in Britain.
r-crq c-crq pns31 vhd vvn av p-acp pno12 dt n1 pp-f np1 vvd, vbds p-acp dt n1 vvd px31, cc vvn av p-acp np1.
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About this time Aristobulus one of the seauentie Disciples, whom Saint Paul mentioneth in his Epistle to the Romans , was a reuerend and a renowned Biship in this Land. Also, Claudia a noble English Ladie , whom S. Paul mentioneth in his second Epistle to Timothie , was here amongst vs a famous Professour of the faith.
About this time Aristobulus one of the seauentie Disciples, whom Saint Paul mentioneth in his Epistle to the Roman, was a reverend and a renowned Bishop in this Land. Also, Claudia a noble English Lady, whom S. Paul mentioneth in his second Epistle to Timothy, was Here among us a famous Professor of the faith.
p-acp d n1 np1 crd pp-f dt crd n2, r-crq n1 np1 vvz p-acp po31 n1 p-acp dt njp2, vbds dt j-jn cc dt j-vvn n1 p-acp d n1 av, np1 dt j jp n1, ro-crq n1 np1 vvz p-acp po31 ord n1 p-acp np1, vbds av p-acp pno12 dt j n1 pp-f dt n1.
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Since which time, though the ciuil state hath bin o•ten turn'd vpside downe, by the Romans, by the Saxons, by the Danes, by the Normans;
Since which time, though the civil state hath been o•ten turned upside down, by the Roman, by the Saxons, by the Danes, by the Normans;
p-acp r-crq n1, cs dt j n1 vhz vbn av vvn av a-acp, p-acp dt njp2, p-acp dt njp2, p-acp dt np2, p-acp dt njp2;
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ye• the Gospel of Christ, hath neuer vtterly failed, or bin taken from vs. This the holy Fathers of the church, which haue liued in the ages next-ensuing, doe declare.
ye• the Gospel of christ, hath never utterly failed, or been taken from us This the holy Father's of the Church, which have lived in the ages next-ensuing, do declare.
n1 dt n1 pp-f np1, vhz av av-j vvn, cc vbn vvn p-acp pno12 d dt j n2 pp-f dt n1, r-crq vhb vvn p-acp dt n2 j, vdb vvi.
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Tertul•ian, who liued Ann. 200. writeth thus, All the coasts of Spaine, and diuers parts of France, Tertul•ian, who lived Ann. 200. Writeth thus, All the coasts of Spain, and diverse parts of France,
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and many places of Brittaine, which the Romanes could neuer subdue with their sword, Christ hath subdued with his word.
and many places of Britain, which the Romans could never subdue with their sword, christ hath subdued with his word.
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Origen, who liued Ann. 260. writeth thus, Did the Ile of Brittaine before the cōming of Christ euer acknowledge the faith of one God? No. But yet now, all that countrey singeth ioyfully vnto the Lord. Origen, who lived Ann. 260. Writeth thus, Did the I'll of Britain before the coming of christ ever acknowledge the faith of one God? No. But yet now, all that country sings joyfully unto the Lord.
np1, r-crq vvd np1 crd vvz av, vdd dt pns11|vmb pp-f np1 p-acp dt n-vvg pp-f np1 av vvi dt n1 pp-f crd np1? n1 cc-acp av av, d cst n1 vvz av-j p-acp dt n1.
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Constantine the great, the glorie of all the Emperours, borne here in England, and of English blood, who liued Ann. 306. writeth in an Epistle thus, Whatsoeuer custome is of force in all the Churches of Egypt, Spaine, France,
Constantine the great, the glory of all the emperors, born Here in England, and of English blood, who lived Ann. 306. Writeth in an Epistle thus, Whatsoever custom is of force in all the Churches of Egypt, Spain, France,
np1 dt j, dt n1 pp-f d dt n2, vvn av p-acp np1, cc pp-f jp n1, r-crq vvd np1 crd vvz p-acp dt n1 av, r-crq n1 vbz pp-f n1 p-acp d dt n2 pp-f np1, np1, np1,
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and Brittaine, looke that the same be likewise ratified among you.
and Britain, look that the same be likewise ratified among you.
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S. Chrysostome, who liued An. 405. writeth thus, In all places wheresoeuer you goe into any Church,
S. Chrysostom, who lived Nias 405. Writeth thus, In all places wheresoever you go into any Church,
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whether it be of the Mores, or of the Persians, or euen of the verie Iles ▪ of Brittaine, you may heare Iohn Baptist preaching.
whither it be of the Moors, or of the Persians, or even of the very Isles ▪ of Britain, you may hear John Baptist preaching.
cs pn31 vbb pp-f dt n2, cc pp-f dt njp2, cc av pp-f dt j n2 ▪ pp-f np1, pn22 vmb vvi np1 np1 vvg.
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S. Hierome, who liued Ann. 420. writeth thus, The Frenchmen, the Englishmen, they of Africa, they of Persia,
S. Jerome, who lived Ann. 420. Writeth thus, The Frenchmen, the Englishmen, they of Africa, they of Persiam,
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and all barbarous nations, worship one Christ, and obserue one rule of religion.
and all barbarous Nations, worship one christ, and observe one Rule of Religion.
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Theodoret, who liued Ann. 450. writeth thus, the blessed Apostles haue induced the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doctrine of Christ.
Theodoret, who lived Ann. 450. Writeth thus, the blessed Apostles have induced the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the Doctrine of christ.
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Gregorie the great who liued Ann. 605. writeth thus, Who can sufficiently expresse, how glad all the faithfull are,
Gregory the great who lived Ann. 605. Writeth thus, Who can sufficiently express, how glad all the faithful Are,
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for that the Englishmen haue forsaken the darkenesse of their errours, and haue againe receiued, the light of the Gospell.
for that the Englishmen have forsaken the darkness of their errors, and have again received, the Light of the Gospel.
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2427
Beda, who liued Ann. 730. writeth thus, England at this present, is inhabited by Englishmen, Brittaines, Scots, Picts, Beda, who lived Ann. 730. Writeth thus, England At this present, is inhabited by Englishmen, Britains, Scots, Picts,
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2428
and Romanes, all which, though they speake fiue tongues, yet they professe but one faith.
and Romans, all which, though they speak fiue tongues, yet they profess but one faith.
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2429
Thus you see, how the Gospel of Christ, hauing beene first planted in this land by Ioseph of Arima•he•,
Thus you see, how the Gospel of christ, having been First planted in this land by Ioseph of Arima•he•,
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and Simon Zelotes, (in whose time Aristobulus and Claudia, and not long after King Lucius also liued) hath ouer since continued amongst vs;
and Simon Zealots, (in whose time Aristobulus and Claudia, and not long After King Lucius also lived) hath over since continued among us;
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as testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostome, Hierome, Theodoret, Gregorie, Bed•, and many more which might here haue beene alleadged.
as Testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostom, Jerome, Theodoret, Gregory, Bed•, and many more which might Here have been alleged.
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2432
Loe yee then, ye blessed and belo•ed of the Lord.
Lo ye then, you blessed and belo•ed of the Lord.
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Lo yee, and marke it well I beseech you, how farre the new Testament, excelleth the olde.
Lo ye, and mark it well I beseech you, how Far the new Testament, excels the old.
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2434
In the time of the old Testament, they did sing onely, Notus in Iudaea deus: but now, we sing also, Lauda•e dominum omnes gentes. Then they that were borne in the Land onely might eate the Passeouer:
In the time of the old Testament, they did sing only, Notus in Iudaea deus: but now, we sing also, Lauda•e dominum omnes gentes. Then they that were born in the Land only might eat the Passover:
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but now, we that are strangers also, may eate the Easter lambe. Then the name of Christ was onely, as an oyntment kept in an alabaster box:
but now, we that Are Strangers also, may eat the Easter lamb. Then the name of christ was only, as an ointment kept in an alabaster box:
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but now, it is also, as an oyntment powred out. Then the doctrine of Saluation, was onely preached in secret places:
but now, it is also, as an ointment poured out. Then the Doctrine of Salvation, was only preached in secret places:
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but now, it is also preached vpon the tops of houses. Then, the old asse onely, was brought vnto Christ:
but now, it is also preached upon the tops of houses. Then, the old Ass only, was brought unto christ:
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but now, the young foale also, obedient vnto him. Then naturall branches only, did prosper and flourish:
but now, the young foal also, obedient unto him. Then natural branches only, did prosper and flourish:
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but now, wild branches also, are gra•ted into the oliue tree. Then, the Queenes onely, did praise the Church:
but now, wild branches also, Are gra•ted into the olive tree. Then, the Queens only, did praise the Church:
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but now, the concubines also, do call her blessed. Then, Israelites onely, did build the tabernacle:
but now, the concubines also, do call her blessed. Then, Israelites only, did built the tabernacle:
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but now, Sidonians also, doe helpe to build the Temple. Then, they pitched their tents onely in Marah, where was neither fountaine nor palmtree:
but now, Sidonians also, do help to built the Temple. Then, they pitched their tents only in Marah, where was neither fountain nor Palm tree:
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but now, we pitch in Elim, where there are twelue fountains, and seuentie palme trees. Then, the two kine which carried the Arke, looked onely one way:
but now, we pitch in Elim, where there Are twelue fountains, and seuentie palm trees. Then, the two kine which carried the Ark, looked only one Way:
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but now, the twelue oxen which carrie the molten sea, looke euery way, East, West, North, and South.
but now, the twelue oxen which carry the melted sea, look every Way, East, West, North, and South.
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Then, Christ was a flower, growing onely in the little garden of Iudea: but now, he is a flower, flourishing in the wide field of all the world.
Then, christ was a flower, growing only in the little garden of Iudea: but now, he is a flower, flourishing in the wide field of all the world.
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Then, Christ was onely a little stone, cut without hands: but now, bee is a great huge mountaine, which filleth all the earth.
Then, christ was only a little stone, Cut without hands: but now, bee is a great huge mountain, which fills all the earth.
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Then, the Church of Christ was, as it were, in prison, beeing tied and bound onely to one place:
Then, the Church of christ was, as it were, in prison, being tied and bound only to one place:
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but now, it pos•eth ouer all places riding and triumphing in the chariots of Aminadab. Then, the Church of Christ was onely a small graine of mustard-seede:
but now, it pos•eth over all places riding and triumphing in the chariots of Aminadab. Then, the Church of christ was only a small grain of Mustard seed:
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which is lesser then any other seede, but now, it spreadeth abroad as a mightie bigge tree, wherein all the birds of the aire do make their nests.
which is lesser then any other seed, but now, it spreadeth abroad as a mighty big tree, wherein all the Birds of the air do make their nests.
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So that, the Church of Christ, now in the time of the new Testament, is like the Samaritans i• 〈 ◊ 〉 which lodgeth all passengers:
So that, the Church of christ, now in the time of the new Testament, is like the Samaritans i• 〈 ◊ 〉 which lodgeth all passengers:
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It is 〈 ◊ 〉 Salomons troupe of hourses, which commeth out of all countries. It is 〈 ◊ 〉 Saint Peters sheere, which in foul•th, all sort of beasts.
It is 〈 ◊ 〉 Solomon's troop of hourses, which comes out of all countries. It is 〈 ◊ 〉 Saint Peter's shear, which in foul•th, all sort of beasts.
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It is like Noahs arke, which receiueth all kind of creatures. It is like Saint Iames his net, which catcheth all sort of fishes.
It is like Noahs Ark, which receiveth all kind of creatures. It is like Saint James his net, which Catches all sort of Fish.
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All's fish, that comes to this net. It is like King Assu•rus feast, which entertaineth all kind of guests.
All's Fish, that comes to this net. It is like King Assu•rus feast, which entertaineth all kind of guests.
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To this feast all we that will come are well-come.
To this feast all we that will come Are welcome.
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Not some fewe Iewes onely, But all we: euen all we Brittaines, all we Isay, with open face,
Not Some few Iewes only, But all we: even all we Britains, all we Saiah, with open face,
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behold as in a glasse the glory of the Lord.
behold as in a glass the glory of the Lord.
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This is the first difference, betweene the Law and the Gospel, in these words, But all we. FINIS.
This is the First difference, between the Law and the Gospel, in these words, But all we. FINIS.
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