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A SERMON PREACHED AT WINSOR before the Kings Maiestie, the 11. day of September. 1604. Matth. 4. 4. Man liueth not by bread onely,
A SERMON PREACHED AT WINDSOR before the Kings Majesty, the 11. day of September. 1604. Matthew 4. 4. Man lives not by bred only,
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but by euery word that proceedeth out of the mouth of God. CHrist our Sauiour came into the world, to dissolue the workes of the Deuill.
but by every word that Proceedeth out of the Mouth of God. christ our Saviour Come into the world, to dissolve the works of the devil.
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Now how thoroughly he would afterward destroy the deuill, and all his workes, he gaue a tast,
Now how thoroughly he would afterwards destroy the Devil, and all his works, he gave a taste,
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as it were, in this his first encounter.
as it were, in this his First encounter.
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Wherin 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 eat 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 eat the aple, 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 inticed 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 verie well with Iob. Holy Iob was vpon a dunghill: Christ was in the desert.
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 seuen nights: Christ had fasted fortie dayes and for• … ie nights.
Job had fasted seauen days, and seuen nights: christ had fasted fortie days and for• … ie nights.
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Iob when his wife enticed him to curse God and die, would not, but said; Thou speakest like a foolish woman:
Job when his wife enticed him to curse God and die, would not, but said; Thou Speakest like a foolish woman:
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Christ when the tempter entised 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 no• … by bread onely, but by euerie word that proceedeth out of the mouth of God.
but said, Man lives no• … 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, Why our blessed Sa• … iour a• … his mothers request turned water into wine,
Where, before we go any further, it will not be amiss, to assoil one question, Why our blessed Sa• … iour a• … his mother's request turned water into wine,
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and yet at the deuills request would not turne stones into bread. But the answer is easie inough.
and yet At the Devils request would not turn stones into bred. But the answer is easy enough.
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This begi• … ning of miracles, saies S. Iohn did Iesus at Cana in Galilie,
This begi• … ning of Miracles, Says S. John did Iesus At Cana in Galilee,
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and his Disciples beleeued in him. Two ends therefore did he propound to himselfe in working that miracle.
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 he not haue disgraced his glorie, if he had shewed any vaine glorie? If thou be the sonne of God, saies the tempte• …, commaunde that these stones be 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 tempte• …, command that these stones be made bred.
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So that his temptation tended onely to this ende, 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 only by the deuills 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, vaine-gloriously to shewe himselfe the sonne of God he would not doe 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, 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 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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The word man is verie materiall: As if he 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, and strength, and as the Prophet calleth it, the staffe of bread, which God giueth it.
but by the power, and 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 vnlawful 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, we 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 saide 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 me 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 neede to distrust his goodnesse, or to vse vnlawfull means for my releefe.
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 • … ery word that proceedeh out of the • … outh of God.
For, Man lives not by bred only, but by • … ery word that proceedeh out of the • … outh 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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nor the battell to the strong: nor yet bread to the wise: nor also riches to men of vnderstanding:
nor 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 as swift of foot as a roebuck, yet Abner met with him, smote him vnder the sift rib, & slew him.
Ashahel was as swift of foot as a roebuck, yet Abner met with him, smote him under the sift rib, & slew him.
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So that the swiftest that is may sometimes be 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 rūneth, but in God that sheweth mercie, Nec curentis, Ne• … volentis, saies S. Paul:
It is not in him that wills, or in him that Runneth, but in God that shows mercy, Nec curentis, Ne• … volentis, Says S. Paul:
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but a noble man giues it for his word, Nec volentis, ne• … volantis:
but a noble man gives it for his word, Nec volentis, ne• … volantis:
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It is not in him • … hat willeth, or in him that runneth, yea though he could runne as fast as a bird can flie;
It is not in him • … hat wills, or in him that Runneth, yea though he could run as fast as a bird can fly;
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but in God that sheweth mercie.
but in God that shows mercy.
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Therefore man get• … eth not the race by swistnes onely, but by the mercie of God:
Therefore man get• … eth not the raze by swistnes 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. Golias was a mightie strong gyant:
Secondly, Says the Preacher, The battle is not to the strong. Goliath was a mighty strong giant:
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His height was sixe cubits, and a hand breadth: he had an helmet of brasse vpon his head, and a brigandine vpon his bodie:
His height was 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 hi• … brigandine was fiue thous• … nd shekels o• … brasse.
and the weight of hi• … brigandine was fiue thous• … and shekels o• … brass.
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He had bootes of b• … asse vpon his legs: & a shield of brasse vpon his shoulders.
He had boots of b• … Ass upon his legs: & a shield of brass upon his shoulders.
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And the shaft of his speare was like a weauers beame: and • … is speare head weighed sixe hundred shekels of yro• …:
And the shaft of his spear was like a weavers beam: and • … is spear head weighed sixe hundred shekels of yro• …:
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& one bearing a shielde went before him.
& one bearing a shield went before him.
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Wherefore thinke you is all this furniture so particularly set downe? Wherefore, say you? Marry to shewe,
Wherefore think you is all this furniture so particularly Set down? Wherefore, say you? Marry to show,
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how great strength, the Lord if the word haue proceeded out of his mouth, can ouercome with weakenes. 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,
Eve as holy David humbly Confesses, saying, We god not the victory by our own sword,
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neither was it our arme that did saue vs:
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 o• … thy countenance,
but thy right hand, Oh Lord, and thine arm, and the Light o• … thy countenance,
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because thou hadst a • … uour vnto vs. So that man getteth not the battell by strength onely,
Because thou Hadst a • … uour 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 can not by his wisdome prouide himselfe bread, that is, sufficient maintenance for his estate.
One would think him but a simple wise man, that can not by his Wisdom provide himself bred, that is, sufficient maintenance for his estate.
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Yet thus it fallet• … out oftentimes. The prodigall child was wise enough.
Yet thus it fallet• … 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 his 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 his elder brother.
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But what came all his wisdome to in the ende? Forsooth at 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 At 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 he saide, 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 o• … t many times wi• … h thē that are wise to sollow their owne pleasures, and not to serue god.
and I starve Here for hunger? Thus falls it o• … tO many times wi• … h them that Are wise to sollow 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 forsake• …, nor their seede begging their bread.
yet did I never see the righteous forsake• …, 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 eue• … y word that proc• … edeth out of the mouth of god.
but by eue• … y word that proc• … edeth out of the Mouth of god.
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Fourthly, saith the preacher, Riches are not to men of vnderstanding. That rich man in the gospel wanted not greatly any vnderstanding.
Fourthly, Says the preacher, Riches Are not to men of understanding. That rich man in the gospel wanted not greatly any understanding.
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When he 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.
When he 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 soule from thee,
But what said the answer of god? Thou fool, this night shall they take away thy soul from thee,
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and then, whose shall thy goods be? Wherfore he that thoght himselfe of great vnderstanding before, is here declared to be a foole,
and then, whose shall thy goods be? Wherefore he that Thought himself of great understanding before, is Here declared to be a 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 counter• … ailed with winning the whole world.
The loss whereof can not be recompensed and counter• … ailed with winning the Whole world.
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A mans life then doth not confist in the aboundance of those things which he possesseth.
A men life then does not confist in the abundance of those things which he Possesses.
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But the louingkindnes of the Lord is better then riches, better then liuing, yea better then life it selfe.
But the Lovingkindness 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 onely 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 vndersta• … ding onely, but by the blessing of god:
Whereupon we may conclude, that man gets not riches by vndersta• … ding 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 els he looseth that which he hath gotten. Haman a man of great knowledge, and a• … thoritie, 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 a• … thoritie, and favour with his Prince.
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Yet because he abused this fa• … our to the oppression of gods people, and of true religion, therefore he lost it.
Yet Because he abused this fa• … our to the oppression of God's people, and of true Religion, Therefore he lost it.
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And that mischiefe which he imagined against others, lighted vpon his own• … pa• … e.
And that mischief which he imagined against Others, lighted upon his own• … pa• … e.
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Indeede when god hath appointed any one to be a notable instr• … ment of his glorie, either in Church 〈 ◊ 〉 Common-• … ealth,
Indeed when god hath appointed any one to be a notable instr• … meant of his glory, either in Church 〈 ◊ 〉 Common-• … ealth,
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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 gaue Mardocheus fauour wi• … h king Assuerus.
so he gave Mordecai favour wi• … h King Assuerus.
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For fauour and promo• … ion comme• … h neither from the East, nor from the West,
For favour and promo• … ion comme• … h neither from the East, nor from the West,
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nor from the North, nor from the South, but god it is which setteth vp one, and casteth downe an other.
nor from the North, nor from the South, but god it is which sets up one, and Cast down an other.
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He, as the blessed Virgin singeth in her Magnisicat, casteth down the mightie from their seats,
He, as the blessed Virgae sings in her Magnisicat, Cast down the mighty from their seats,
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and exalteth the humble and me• … ke. Wherfore man getteth not fauour by knowledge onely, but by the fauour of god:
and Exalteth the humble and me• … ke. 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 wisdome, to our owne vnderstanding, to our owne 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 • … outh.
but to the grace of god, and the blessed word proceeding out of his • … outh.
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Thus the Prophet exhorteth, saying, Let not the wise man glorie in his wisdome, nor the strong man in his strength,
Thus the Prophet exhorteth, saying, Let not the wise man glory in his Wisdom, nor the strong man in his strength,
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but let him that gloried glorie 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 mā knoweth the Lord, but he which knoweth that all good successe he hath in any thing, cōmeth 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 sowen much, and bring in little:
The second place of Scripture is written in the Prophet Hag. You have sown much, and bring in little:
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ye eat, but you haue not enough: ye drinke, but ye are not silled: ye cloth you, but ye are not warme:
you eat, but you have not enough: you drink, but you Are not silled: 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, s• … ith the Prophet, Ye haue sowed much, and bring in little.
and he that earneth wages, putteth the wages into a broken bag. First, s• … ith 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 yron.
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 • … ncrease.
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 heape of twentie measures, there were but ten, saith this our Prophet:
When one Come to a heap of twentie measures, there were but ten, Says this our Prophet:
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when one came to the winepresse for to drawe out fiftie vessels out of the presse, there were but twentie.
when one Come to the winepress for to draw out fiftie vessels out of the press, there were but twentie.
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This is to sowe much, and bring in little, to looke for twentie measures, and finde but tenne:
This is to sow much, and bring in little, to look for twentie measures, and find but tenne:
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to looke for fiftie vessels, and finde 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 euerie 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 saith the Scripture, did the Lord blesse him. For except the Lord build the house, they labour but in vaine that build it:
so mightily Says the Scripture, did the Lord bless him. For except the Lord built the house, they labour but in vain that built it:
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and except the Lord till the field and sowe the seede, they labour but in vain 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 watere• … h, but God giueth the encrease:
Paul plants, Apollo watere• … h, but God gives the increase:
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which is true not onely in the spirituall wa• … ering of the word, but also in naturall planting and sowing seede.
which is true not only in the spiritual wa• … ering 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 en• … ease which God giueth:
So that man brings not much in by sowing only, but by the en• … ease which God gives:
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Man li• … eth • … ot by bread onely, but by euery word which poceedeth out of the mouth of God.
Man li• … eth • … It by bred only, but by every word which poceedeth 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 euerie day:
Many there Are which want for no 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 fat, were neuer a whit the fuller; so these.
But as those seuen lean kine having devoured the seuen fat, 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 cherefully 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 eat of the portion of the kings meate. And that the Eunuch saw well inough, and consessed at the tenne dayes ende.
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 end.
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Therefore a little thing which the righteous inioy• … th, is better then great riches of the wicked.
Therefore a little thing which the righteous inioy• … th, 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 strife.
Better is a dry morsel if peace be with it, then a house full of Sacrifices with strife.
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Better is a dinner of greene hearbes were loue is, then a stawled oxe and hatred therewith.
Better is a dinner of green herbs were love is, then a stawled ox and hatred therewith.
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In conclusion then, Man hath not inough by eating onely, but by the peace and and loue of God.
In conclusion then, Man hath not enough by eating only, but by the peace and and love of God.
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M• … n liueth not by breade onely, but by euerie word that proceedeth out of the mouth of God.
M• … n lives not by bread 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, and as we say, drinke downe their whole patrimonie.
Thirdly Says the Prophet, You drink, but you Are not filled. Many consume, and as we say, drink down their Whole patrimony.
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Like the horseleach they euer say, Giue, giue: like the man in the gospell, that had the dropsie, they dri• … ke still,
Like the horseleech they ever say, Give, give: like the man in the gospel, that had the dropsy, they dri• … ke still,
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and the more they drinke the more they list.
and the more they drink the more they list.
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Committing in the meane season two sinnes, fors• … king God the fountaine of li• … ing waters,
Committing in the mean season two Sins, fors• … King God the fountain of li• … ing waters,
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and digging to themselues pittes that can hold no waters.
and 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 bakt ' on the harth,
On the other side, Elias, when as the Angel brought him a cake bakt ' on the hearth,
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and a pot of water, was so • … ully satisfied with these, that he went in the strength of this meate and drinke fortie dayes vnto Oreb the mount of God.
and a pot of water, was so • … ully satisfied with these, that he went in the strength of this meat and drink fortie 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 only:
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 wa• … me. Peter Martyr sheweth, that clothing doth keepe the bodie warme two wayes:
Fourthly, Says the Prophet, Yea cloth you but you Are not wa• … me. 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 property 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 away my corne in the time thereof, and my wine in the season thereof,
Whereupon he Says, I will take away my corn in the time thereof, and my wine in the season thereof,
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and I wil deliuer my wooll and my flaxe.
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 nowe readie to be drunken, God will depri• … e them of it.
Signifying that even when the corn is come to the ripeness, and the wine now ready to be drunken, God will depri• … e them of it.
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But especially we must marke that he sai's, I will deliuer my wooll and my • … laxe.
But especially we must mark that he sai's, I will deliver my wool and my • … lax.
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Whereby he teacheth vs, that God hath as it were, if I may so say, bound all his creatures prentises to vs, to preser• … e vs,
Whereby he Teaches us, that God hath as it were, if I may so say, bound all his creatures prentices to us, to preser• … e 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 • … ot, then the creatures are deliuered, and are bound no more to serue vs. The wool and the flax contrary to their • … ature will not serue our turne,
But in case we serve him • … It, then the creatures Are Delivered, and Are bound no more to serve us The wool and the flax contrary to their • … ature will not serve our turn,
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if we contrary to grace rebell against God.
if we contrary to grace rebel against God.
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Whereas Iohn Bap• … ist hauing a garment of Camels haire, and a girdle of leather abo• … t • … is loynes, w• … s 〈 ◊ 〉 • … nough.
Whereas John Bap• … is't having a garment of Camels hair, and a girdle of leather abo• … tO • … is loins, w• … s 〈 ◊ 〉 • … nough.
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This leather serued him to as good vse as flaxe, and the Camels haire kept him as warme as wooll.
This leather served him to as good use as flax, and the Camels hair kept him as warm as wool.
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Ma• … therfore is not warme by clothing onel• …, but by vertue of God annexed to t• … e clothing.
Ma• … Therefore is not warm by clothing onel• …, but by virtue of God annexed to t• … e clothing.
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Man li• … eth not by bread onely, but by euerie word that proceedeth out of the mouth of God.
Man li• … eth not by bred only, but by every word that Proceedeth out of the Mouth of God.
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Lastly, saith the Prophet, He that earneth wages putteth the wages into a broken bagge.
Lastly, Says the Prophet, He that earneth wages putteth the wages into a broken bag.
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We see in the world many mē haue great fees, great offices, great reuenues, and yet can scarse keepe 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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O• … her some, haue but verie s• … all wages, and yet maintaine themselues well inough,
O• … her Some, have but very s• … all wages, and yet maintain themselves well enough,
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and helpe their poore friends also. Onely the word that proceedeth out of Gods mo• … th, makes this difference.
and help their poor Friends also. Only the word that Proceedeth out of God's mo• … th, makes this difference.
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As we may see in Iudas.
As we may see in Iudas.
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Who indeede earned wages, b• … t seeing it was the wages of vnrighteousnesse, therefore it run out of the bagge as f• … st as it was put in:
Who indeed earned wages, b• … tO seeing it was the wages of unrighteousness, Therefore it run out of the bag as f• … Saint as it was put in:
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Fo• … first, when he • … ad it he could not • … old it in his hands,
Fo• … First, when he • … ad it he could not • … old it in his hands,
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but brought it b• … cke againe, saying, I 〈 ◊ 〉 sinned in 〈 ◊ 〉 innocent blood.
but brought it b• … cke again, saying, I 〈 ◊ 〉 sinned in 〈 ◊ 〉 innocent blood.
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Then himselfe went and made away himselfe, and that which is fearefull but once to name or mention, all his bowels 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 v• … cles daughters,
But the Patriarch Iacob, earning wages very hardly, to wit, serving fourteene Years for his v• … cles 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 tims, yet he could not one time change that blessing of God, which was alwaies vpon him.
And though Laban changed his wages ten tims, 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 onely 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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Whereupon the blessed Patriarke humbleth himselfe in true humilitie 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 true 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 ret• … e with two troups.
for with my staff Come I over this Iordan, but now do I ret• … e with two troops.
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O that we had such good soules, such thankefull hearts in vs, as that euerie 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 worthie 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 verie 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.
Wherefore man fills not his bag by earning wages only, but by the Mercies of God.
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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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This teacheth vs, that whether we sow, or eate, or drinke, or cloath vs, or earne wages, we must do all to the glorie 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 glory of God.
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And all we doe to the glorie of God, when we referre the glorie 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 owne 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 onely 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 painefull sowing that giues vs a plentifull crop: not our eating that f• … edeth vs:
For it is not our painful sowing that gives us a plentiful crop: not our eating that f• … edeth us:
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not our drinking that satisfieth vs: not our clothes that warme vs: not out earning wages that filleth our bagge:
not our drinking that Satisfieth us: not our clothes that warm us: not out earning wages that fills our bag:
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but the good word that procedeth out of Gods mouth, which blessed all these things vnto vs. Therefore as we must not beginne any of these without grace-saying:
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 grace-saying:
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so we must not ende any of them without thanksgiuing.
so we must 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 this text;
And thus much for the second place of Scripture, which is a commentary upon this text;
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Man liueth not by br• … ad on• … ly, but by euerie word which proc• … edeth out of the mouth of God.
Man lives not by br• … ad on• … lie, but by every word which proc• … edeth 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 loaues among fiue thousand, how many baskets full of broken meate tooke ye vp? they said v• … to him, Twelue.
When I brake the fiue loaves among fiue thousand, how many baskets full of broken meat took you up? they said v• … to 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, S• … auen.
And when I brake seauen among fowre thousand, how many baskets of the leavings of broken meat took you up? and they said, S• … aven.
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Certainely there is no reason in the world that seauen loa• … s sho• … ld satisfie fowre thousand,
Certainly there is no reason in the world that seauen loa• … s sho• … Lord satisfy fowre thousand,
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and much lesse, that fiue loaues fiue 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 beleeue, that God can worke great matters with small meanes,
That by their Confessi and report, all the Church afterwards might believe, that God can work great matters with small means,
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and that Man liueth not by breade onely, but by euerie word which proceedeth out of the mouth of God.
and that Man lives not by bread 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 iawes of destruction? yet this God doth.
and out of the Jaws of destruction? yet this God does.
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But how doth he i• …? This strong matter, howe doth he worke it? By the weakest means that may be.
But how does he i• …? This strong matter, how does he work it? By the Weakest means that may be.
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We haue this treasure, saith the Apostle, in earthen vessels, that the excellency 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 sinneful men, such as our selues are, no better then earthen vessels, bringing such a • … reasure 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 • … reasure 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 rather not the doctrine barely taught nei• … her, but the diuine operation of Gods spirit working with the word which cōuerteth the soule.
or rather not the Doctrine barely taught nei• … her, 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 li• … e.
And so it is not the bred only, but the blessing of God's grace upon the bred which sustaineth our li• … e.
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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 Man liueth no• … by breade onely, but by euerie word that proceedeth out of the mouth of God.
and Man lives no• … by bread 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 ouerpressed with the multitude of his enemies, he praied thus to God:
When King Asa saw himself overpressed with the multitude of his enemies, he prayed thus 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 a• … all, seeing it is spoken of God, with whome it is a verie ordinarie matter to saue, not onely as well with a small or a weak power,
Or rather it is no wonder a• … 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 ha• … ing crooked and roug• … timber put into his hands, can h• … w it and make it fit for the building.
It is a good carpenter, who ha• … ing crooked and roug• … timber put into his hands, can h• … w 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 rai• … e:
The ordinary means for plants and herbs to grow by, is rai• … e:
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Yet God prouided for Adam plants and herbes 〈 ◊ 〉 e• … er it had rain• … d.
Yet God provided for Adam plants and herbs 〈 ◊ 〉 e• … er it had rain• … worser.
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The vsuall • … eanes for light is the sunne. Howbeit • … od 〈 ◊ 〉 light before he made the 〈 ◊ 〉.
The usual • … eans for Light is the sun. Howbeit • … od 〈 ◊ 〉 Light before he made the 〈 ◊ 〉.
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Light the first day, the sunne the 〈 ◊ 〉 day. We see then that God is ti• … to no meanes.
Light the First day, the sun the 〈 ◊ 〉 day. We see then that God is ti• … to no means.
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God can saue with no 〈 ◊ 〉, as wel as with some power:
God can save with no 〈 ◊ 〉, as well as with Some power:
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God can gi• … e vs hearbs with no raine, as wel 〈 ◊ 〉 with some raine:
God can gi• … e us herbs with no rain, as well 〈 ◊ 〉 with Some rain:
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God can giue vs light without any su• … ne, as well as with • … he sun• … e:
God can give us Light without any su• … ne, as well as with • … he sun• … e:
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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 mat• … rs with no meanes;
Therefore God can work Some mat• … rs with no means;
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and so Man li• … eth not by bread onely, but by euerie word that proceedeth out of the mou• … h of God.
and so Man li• … eth not by bred only, but by every word that Proceedeth out of the mou• … h of God.
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Fourt• … ly, that God can worke others• … me 〈 ◊ 〉 wi• … h contrari• … meanes. • … e c• … n no• … onely shewe vs light with• … any s• … nne,
Fourt• … lie, that God can work others• … me 〈 ◊ 〉 wi• … h contrari• … means. • … e c• … n no• … only show us Light with• … any s• … nne,
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but also bring light out of darkenesse.
but also bring Light out of darkness.
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So our Sauiour, when • … e went about to cure him that was 〈 ◊ 〉 blind, tempred spittle and clay, 〈 ◊ 〉 put it vpon his • … yes.
So our Saviour, when • … e went about to cure him that was 〈 ◊ 〉 blind, tempered spittle and clay, 〈 ◊ 〉 put it upon his • … yes.
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This plaister 〈 ◊ 〉 more likely to put out his eyes 〈 ◊ 〉 sees ▪ then to cure his eyes who is blind.
This plaster 〈 ◊ 〉 more likely to put out his eyes 〈 ◊ 〉 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 mou• … h.
Yet this is the power of the word proceeding out of God's mou• … h.
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So the Prophet Elizeus, when colloquintida was put into the pot, by casting in a little meal• … into it, made of ranke poison a wholesome brot• ….
So the Prophet Elisha, when colloquintida was put into the pot, by casting in a little meal• … into it, made of rank poison a wholesome brot• ….
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So, when the Israelits 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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and Moses said vnto them, This is the bread which the Lord hath giuen you to eat.
and Moses said unto them, This is the bred which the Lord hath given you to eat.
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Many things here were contrarie 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 dewe vseth to fall in the euening, and ascend in the morning. Therefore Moses putte• … h Israel in minde of this strange miracle afterward;
whereas other dew uses to fallen in the evening, and ascend in the morning. Therefore Moses putte• … h Israel in mind of this strange miracle afterwards;
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God made thee hungrie, and fed thee with Manna, saith he, which • … hou knewest not,
God made thee hungry, and fed thee with Manna, Says he, which • … how Knewest not,
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neither did thy fathers knowe it, that he might teach them that man liueth not by bread only,
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 euerie word that proceedeth ou• … of the mo• … th of the Lord, doth a man liue.
but by every word that Proceedeth ou• … of the mo• … th of the Lord, does a man live.
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Christs answer then to the tempter is, as if he should haue said; I vvant novve bread in the desert, as long ago 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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There• … ore I neede not incroach vpon vnlawfull meanes, but depēding stil vpon his prouidence, I shall • … euer want.
There• … over I need not encroach upon unlawful means, but depending still upon his providence, I shall • … ever 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 contrarie meanes.
and Some matters with contrary means.
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So that Man liueth not by bread onely, but by euerie 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 lavvfull meanes.
so we must not by presuming upon God, neglect lawful means.
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That vve be not too distrustful vve are sent to the lilly, and yet that vve be not too negligent vve are sent to the ant.
That we be not too distrustful we Are sent to the Lily, and yet that we be not too negligent we Are sent to the Ant.
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S. Paul knevve right vvell, neither he nor any of his companie should be cast avvay in that shipvvracke:
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 dovvne vpon a pillovve and sleepe, but he vsed all good meanes for the safetie of the compa• … ie.
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 compa• … ie.
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He cast out the vvheat and the tackling of the ship: he loosed the rudder bands, and hoysed vp the main saile.
He cast out the wheat and the tackling of the ship: he loosed the rudder bans, and hoised up the main sail.
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And vvhen the ship vvas splitted, he persvvaded some by bords, and other by other peices of the ship to svvim 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 vvere they yesternight, vvhich vvhen they might haue done good, stood by still and loo• … ed on.
The more to blame were they yesternight, which when they might have done good, stood by still and loo• … ed on.
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As though it vvere a disparagement, or rather it vvere not a verie honourable part for any to help in a common danger? Or as though the fire vvhich vvas kindled by negligence, should haue beene extinguished vvith 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, chastice 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 vvorthie vvas the vvhole tovvne, vvhich standing so neere the royall presence of the kings maiestie and the Q• … eenes maiestie,
No less blame worthy was the Whole town, which standing so near the royal presence of the Kings majesty and the Q• … eenes majesty,
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yet vvas 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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no carpenters could be heard of, vvhich might haue done most good at such a time.
no 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 vvord proceeding out of the mouth of God, had not helped in necessity and time of neede, suddainly caulming and stilling the vvind,
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, vvhich had beene busie all the day before, no question it had grovven 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 vvith these things.
But I am ill advised to meddle with these things.
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I make no doubt but order vvill be taken, though I hold my peace, that hereafter the • … ovvne for all such casualties be better prouided. Therefore here I ende.
I make no doubt but order will be taken, though I hold my peace, that hereafter the • … own for all such casualties be better provided. Therefore Here I end.
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God for his mercie sake grant that neither by too much presuming confidence vve may neglect the lavvfull 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 vve may vse vnlavvfull 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, vve may diligently follovve the vvorks 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, thorough Iesus christ:
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to vvhom vvith the Father, and the holy Ghost, be all praise, and glorie, novve 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 September. 1604. 2. Cor. 4. 17. The momentarie lightnes of our affliction, worketh vs a surpassing exceeding eternall weight of glorie.
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 peruert S. Pauls epistles to their ovvne damnation. Such are they of the church of Rome.
SAint Peter foretelleth that Some should pervert S. Paul's Epistles to their own damnation. Such Are they of the Church of Rome.
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Among other places of S. Pauls epistles, they doe notably p• … ruert this. For out of that the Apostle saith, Affliction vvorketh glory;
Among other places of S. Paul's Epistles, they do notably p• … ruert this. For out of that the Apostle Says, Affliction worketh 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 verie 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 worthie os the glorie which shalbe reuealed.
I suppose that the afflictions of this life, Are not worthy os the glory which shall revealed.
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Wherefore they might haue done well, to chuse some indifferet construction which would haue reconciled both these places together, rather then to imbrace such an exposition of the one,
Wherefore they might have done well, to choose Some indifferet 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.
as does justle, nay quite thrust out the other.
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S. Bernard doth thus, saying, that good wor• … es, are not any cause meriting a kingdome,
S. Bernard does thus, saying, that good wor• … es, 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 worthie the glorie that shalbe reueiled.
Therefore the Apostle Says, The afflictions of this life Are not worthy the glory that shall 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 and bodies,
And yet again Because the possessing of our Souls in patience, is a Way directly tending to the salvation both of our Souls and bodies,
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therefore he saith, The momentarie • … ightnesse of our affliction worketh vs • … surpassing exceeding eternall weight of glorie.
Therefore he Says, The momentary • … ightnesse of our affliction works us • … 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 therfore and narrownesse of affliction, is not a cause which deserueth, but a gate or a way, which leadeth vnto life.
This straightness Therefore and narrowness of affliction, is not a cause which deserves, but a gate or a Way, which leads unto life.
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So in an other place we haue, that by many tribulations we 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 tribulatiōs, no not by any tribulations, we must merit heauen, but by many tribulations as by a gate or way, we must enter into the kingdome of heauen.
Not by many tribulations, no not 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 saies, The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glorie.
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 glory, which shalbe 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 the reward of our affliction.
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T• … first is, because our affliction is momentarie: the second, because our affliction is light:
T• … First is, Because our affliction is momentary: the second, Because our affliction is Light:
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the third, because our glorie shalbe eternall, yea surpassing eternall ▪ the fourth, because our glorie shall b• … weightie, exceeding weightie.
the third, Because our glory shall Eternal, yea surpassing Eternal ▪ the fourth, Because our glory shall b• … weighty, exceeding weighty.
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And therefore he 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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Ineede not here make any apologi• … for my selfe, nor yet render any reason,
Indeed not Here make any apologi• … for my self, nor yet render any reason,
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why I discourse of pouertie, before the rich, of affliction before those that are euere way slourishing.
why I discourse of poverty, before the rich, of affliction before those that Are euere 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 be 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, ye may be hereafter.
Certainly though you have not been afflicted heretofore, neither Are At this time, yet being men, you may be hereafter.
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Wherefore it is no• … 〈 ◊ 〉, that we all learne the doctrine of patience in tribulation.
Wherefore it is no• … 〈 ◊ 〉, that we all Learn the Doctrine of patience in tribulation.
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Partly that we may be more thankfull to God, i• … hitherto we haue not beene afflicted and plagued like other men:
Partly that we may be more thankful to God, i• … 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 griefe, any losse, any sickenes,
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 waight of glorie. First, our afflictiō is momentarie.
For the momentary lightness of our affliction works us a surpassing exceeding Eternal weight of glory. First, our affliction is momentary.
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Wel sai's Eucherius, Nothing is of great importance, which is of small cōtinuance. Now our whole life is very short.
Well sai's Eucherius, Nothing is of great importance, which is of small Continuance. 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 Sept• … agint:
Therefore Says the Prophet, Oh Lord, thou Knowest my life, as it is in the Sept• … agint:
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but as it is in the Hebrewe, Thou knowest my fli• … ting.
but as it is in the Hebrew, Thou Knowest my fli• … ting.
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And theresore 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 momentarie.
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 afflictiō, as the Apostle writeth, for the present seemeth not to be ioyous but grieuous;
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 grieuous, it is indeede ioyous: it seemeth to be troblesome, 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 momentarie 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 mercie will I turne vnto you againe. That we should not doubt of this doctrine, he redoubles the promise, for a moment, for a 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 a little season.
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Therefore the Princely Prophet say's plainly. Heauinesse 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 dispach't their arrant, 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 arrant, 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 arrant vnto vs, to tell vs, we sorget God, we forget our selues, we are too proud, too selfe concei• … ed,
God sends afflictions to do an arrant unto us, to tell us, we sorget God, we forget our selves, we Are too proud, too self concei• … ed,
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and such like, and when they haue said as they were bad, then presently they are gone.
and such like, and when they have said as they were bad, 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,
Whereupon we read, that the Spirit of life returned into the two Witnesses which had been slain by the beast,
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after three dayes and an halfe.
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 shal not fill vp the whole fowre dayes. For the elects sake those dayes shall be shortened.
but they shall not fill up the Whole fowre days. For the elects sake those days shall be shortened.
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Agreeably to that which Iohn Baptist begun his preaching with, Repent; for the kingdome of heauen is at hand.
Agreeably 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 affliction to the flesh. For the kindome of heauen is at hand, That's a matter of comfort and ioy.
repent, that's a matter of mortification and affliction 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 me: 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 grieuous 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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heauinesse endureth but for a night: persecution lasteth but three dayes and an halfe: the kingdome of heauen is at hand, theresore 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 come quickly, therefore affliction will be gone quickly. Wheresore seeing our affliction is so momentarie, let vs be patient in affliction:
christ will come 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 glorie. 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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Almightie God setting forth his owne excellency, saith, Who hath measured the heauens with his span,
Almighty God setting forth his own excellency, Says, Who hath measured the heavens with his span,
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and the waters with his fist? By the heauens are meant the diuine blessings of God;
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 is, of the wrath and indignation of God,
First, we drink not this cup only full of red wine, that is, of the wrath and Indignation of God,
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but mixt with diuerse comforts otherwise. Then besides we meddle not with the dregs.
but mixed with diverse comforts otherwise. Then beside we meddle not with the dregs.
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Vpō the vngodly he shall raine snares, sire & brimstone, storme, and tempest, this shall be their portion to drinke.
Upon the ungodly he shall rain snares, sire & 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 modicum, as S. Peter speaketh, we may then enter into glorie.
That After we have suffered a modicum, 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 dayes 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 hounds 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 hounds 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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As the Persian Kings children in their minoritie, if they had committed a fault, were not corrected themselues,
As the Persian Kings children in their minority, if they had committed a fault, were not corrected themselves,
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but onely saw 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 s• … me sort dealeth our heauenly father with vs. He laieth vpon vs wood without • … knife.
After the s• … me sort deals our heavenly father with us He Layeth upon us wood without • … knife.
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The Phisitian 〈 ◊ 〉, that is the best exercise which is ad ruborem, non ad sudorem, refreshing the spirits and stirring vp the blood a little,
The physician 〈 ◊ 〉, that is the best exercise which is ad ruborem, non ad sudorem, 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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Therfore God laieth vpon vs wood ad sudorem, to make vs sweat, In the sweat of thy browes shalt thou eat thy bread;
Therefore God Layeth upon us wood ad sudorem, 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 heat 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 diuideth 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 this flame, saith Dives. Theres heat, but no light.
I am tormented in this flame, Says Dives. 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 head, 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 head, or of their apparel perished.
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When Moyses 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 hear.
Else how did Moses see it? There was no hear.
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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 fa• … her dealeth with vs. He laieth either no fire at all vpon vs,
Thus you see how tenderly our deer fa• … her deals with us He Layeth either no fire At all upon us,
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or els 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 burdens, 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 ch• … ge giuen them of vs, that we hurt not our foot at any time against a stone.
Thirdly, the good Angels have a ch• … ge 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,
Next, God the father bids us cast our burden upon him, and promises to nourish us Fifty, the holy Ghost Helpeth our infirmities,
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and helpeth them euen when we are readie to be oppressed by them.
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 yee that labour and are heauie loaden, and I will resresh you: take my yoke vpon you;
Lastly, God the son sets to his hand likewise, and Says, Come unto me all ye that labour and Are heavy loaded, and I will resresh you: take my yoke upon you;
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for my yoke is easie, and my burthen is light.
for my yoke is easy, and my burden is Light.
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As is he should haue said, To drawe in the yoake without me, would be a hard matter;
As is 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 your strength:
and to bear the burden without me, would be above your 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 no otherwise but as it is mixt with many comforts:
he Causes us to drink of the cup no 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 laieth wood vpon vs to exercise vs, but neither a knife to cut vs,
he Layeth affliction upon us, which is rather a seeing, then a feeling of evil: he Layeth wood upon us to exercise us, but neither a knife to Cut us,
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nor 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:
nor 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 lightnes 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 eternall. 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 holies; 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,
so that which is not only an age, but also an age of ages, and especially,
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as the Psalmist speaketh, an age of all ages, is the most infinite eternitie of all.
as the Psalmist speaks, 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, being 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 Cesar, He hath giuen vs an Empire without ende;
Whereupon Prosper notes, that that which Virgil Writeth of Augustus Cesar, He hath given us an Empire without end;
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may much more fitly be applied 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 onely the angel Gabriel saide most truly, Of his kingdome there shall be no ende.
But of our heavenly King only the angel Gabriel said most truly, Of his Kingdom there shall be no end.
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Now this glorie is as well called a crowne, as a kingdome. And this crowne, as S. Peter saith, is vndefield, which neuer fadeth away. Now this glory is as well called a crown, as a Kingdom. And this crown, as S. Peter Says, is vndefield, which never fades away.
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The Greeke words which S. Peter vseth, are Latine words also:
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 this 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 this 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 pretious stone called Aniantus, which though it be neuer so much soyled,
For Isidore Writeth there is a precious stone called Aniantus, which though it be never so much soiled,
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yet it can neuer at all be blemished.
yet it can never At all be blemished.
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And beeing cast into the fire, it is taken out ▪ still more bright and cleane.
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 A• … rantus, which beeing a long time hung vp in the house,
Also Clemens Writeth, that there is a flower called A• … rantus, 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 he should haue saide, The crowne which ye shall receiue, shall be studded with the stone Amiantus, which cannot be defiled;
As if he should have said, The crown which you 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 alwaies 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 insinuated in the crowne round about the Arke of the Testament.
Which, as Beda notes, was insinuated 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 shal haue a crown set vpon their head per circuitū, running round in a circle & neuer comming to any end of eternitie.
To show that the patient also shall have a crown Set upon their head per circuitū, running round in a circle & never coming to any end of eternity.
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Well, our glorie is called also a treasure. Three kind of treasures there are. A treasure in hell: a treasure in earth: a treasure in heauen.
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 snowe:
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 nowe 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 moth-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 be a witnesse against you, and shall eat your flesh as it were fire:
your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your Flesh as it were fire:
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Ye haue heaped vp treasure for the last dayes. Here's a treasure in hell. Which to be a treasure of torments the Apostle prooueth, saying, Thou after thy hardnesse,
You have heaped up treasure for the last days. Here's a treasure in hell. Which to be a treasure of torments the Apostle proveth, saying, Thou After thy hardness,
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and heart that cannot repent, treasurest vnto thy selfe wrath against the day of wrath.
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. • … rō which God for the deare blood of his sonne sake deliuer vs euery one.
A treasure of wrath and of torments. • … rō 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. O• … which our Sauiour saith; Lay not vp treasures for your selues vpon earth, where the moath and canker corrupt,
The second, is a treasure in earth. O• … which our Saviour Says; Lay not up treasures for your selves upon earth, where the moath and canker corrupt,
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and where the eues dig thorough and steale. And this is a treasure of snowe. For S. Gregorie vpon those words of Iob;
and where the eues dig through and steal. And this is a treasure of snow. For S. Gregory upon those words of Job;
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Who entreth into the treasures of snowe; sheweth that earthly treasures are treasures of snowe.
Who entereth into the treasures of snow; shows that earthly treasures Are treasures of snow.
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You see little children what paines they take t• … • … ake and scrape snowe together to make a snowe-ball:
You see little children what pains they take t• … • … ache 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 spoiling 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 be called goods, but melt away as snow:
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 a most enduring, a surpassing eternall waight of glorie.
this is a better, and a more enduring substance; yea a most enduring, a surpassing Eternal weight of glory.
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Thus ye see how eternall our glo• … ie is. It is a kingdome: a crowne: a treasure.
Thus you see how Eternal our glo• … ie 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 eternal 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 lightnes of our affliction worketh vs surpassing exceeding • … ernall waight of glorie.
For the momentary lightness of our affliction works us surpassing exceeding • … ernall weight of glory.
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Fourthly, our glorie is weightie, yea exceeding waightie. • … he glorie to come, by some resemblances is shewed to be eternall, by other to be weightie.
Fourthly, our glory is weighty, yea exceeding weighty. • … he 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, Herea• … r will I not drinke with you of the fr• … ite of the vine, till I drinke it nevve vvith you in my fathers kingdome.
Touching which our Saviour Says, Herea• … r will I not drink with you of the fr• … item 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 Ca• …, 〈 ◊ 〉 them vpon a poal• … on their 〈 ◊ 〉.
Now how weighty this wine shall, appears in that the spies bringing clusters of grapes out of Ca• …, 〈 ◊ 〉 them upon a poal• … on their 〈 ◊ 〉.
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To shewe, in the celestiall 〈 ◊ ◊ ◊ 〉 glorie there shal• … be.
To show, in the celestial 〈 ◊ ◊ ◊ 〉 glory there shal• … be.
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So when 〈 ◊ 〉 Lord turned water 〈 ◊ 〉 wine, h• … • … ommanded to • … ll the vessels to the 〈 ◊ 〉.
So when 〈 ◊ 〉 Lord turned water 〈 ◊ 〉 wine, h• … • … ommanded to • … ll the vessels to the 〈 ◊ 〉.
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These vessels top• … ll of wine doe signifie at the mariage o• … the Lamb, that • … e 〈 ◊ 〉 shall h• … a • … ll reward:
These vessels top• … ll of wine do signify At the marriage o• … the Lamb, that • … e 〈 ◊ 〉 shall h• … a • … ll reward:
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pressed downe, sh• … ken together, r• … g ouer. So that euery one of them m• … y say, M• … cuppe doth ouerflowe.
pressed down, sh• … ken together, r• … g over. So that every one of them m• … y say, M• … cup does overflow.
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Againe, 〈 ◊ 〉 glorie is com• … d to a peny. Now in a peny we consider fowre things. The image: the superscription: the sound: the waight:
Again, 〈 ◊ 〉 glory is com• … worser 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, a• … ked whose image and superscription it was.
So our Saviour when they showed him a penny, a• … ked 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 we 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, To him that ouercommeth will I giue a white stone,
For the superscription our Saviour Says, To him that Overcometh will I give a white stone,
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and in it a name written, which no man knoweth but he that receiueth it.
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 Psalmist saith, Blessed are they that dwell in thy house, they shall alwaies praise thee.
For the found, the Psalmist Says, Blessed Are they that dwell in thy house, they shall always praise thee.
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This shall 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 weightie 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 m• … ner our glorie shall be as the shekel of the Sanctuarie exceeding massie and waightie.
in like m• … ner our glory shall be as the shekel of the Sanctuary exceeding massy and weighty.
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But what speake I of wine? VVhat 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 he should haue s• … id, as• … liction would make me cast downe my cou• … ance,
As if he should have s• … id, as• … liction would make me cast down my cou• … ance,
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and hold downe my head like a bulrush:
and hold down my head like a bulrush:
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but the rem• … brance of this that thou art my glory, 〈 ◊ 〉 me li• … t vp my head.
but the rem• … brance of this that thou art my glory, 〈 ◊ 〉 me li• … tO up my head.
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So s• … i's God to Abraham;
So s• … i's God to Abraham;
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F• … re not Abraham, I am thy bu• … ler, and thy exceeding g• … at reward.
F• … re not Abraham, I am thy bu• … ler, and thy exceeding g• … At reward.
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I am thy bu• … kler to l• … ch th• … blowes which affliction 〈 ◊ 〉 lay vpon thee:
I am thy bu• … kler to l• … changed th• … blows which affliction 〈 ◊ 〉 lay upon thee:
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and thy ex• … ding • … reat 〈 ◊ 〉 ▪ blessing thee with ex• … eeding waightie glorie.
and thy ex• … ding • … reat 〈 ◊ 〉 ▪ blessing thee with ex• … eeding weighty glory.
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For they that sh• … ll enioy this glorie, shall see God. Agreeably to that of our Lord;
For they that sh• … ll enjoy this glory, shall see God. Agreeably to that of our Lord;
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Blessed are the pure in s• … irit for they shall see God. And how shall they see God? Not st• … nding behind th• … lattisse,
Blessed Are the pure in s• … irit for they shall see God. And how shall they see God? Not st• … nding behind th• … lattisse,
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or looking out of a window, that is darkly and obscurely, but face to face, talking with him familiarly as one friend doth to an other. O ioy aboue all ioyes!
or looking out of a window, that is darkly and obscurely, 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 glory 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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Do• … btles if the Queene of Saba thought her selfe happy, for hearing the wisedome of Salomon,
Do• … btles 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 happie, when we shall see the glorie and heare the wisedome of the Fa• … her, not as the preachers shewe it out of • … he word,
then much more shall we be happy, when we shall see the glory and hear the Wisdom of the Fa• … her, not as the Preachers show it out of • … he word,
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but as our owne • … ies shall behold it in heauen.
but as our own • … ies 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 waightie 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 running ouer; is a peny waightie according to the shekel of the Sanctuarie;
For this glory is wine running over; is a penny weighty according to the shekel of the Sanctuary;
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is the blessed sight and fruition of God himselfe.
is the blessed sighed and fruition of God himself.
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Wherefore considering how waighty our glorie is, we must be patient in all a• … liction.
Wherefore considering how weighty our glory is, we must be patient in all a• … liction.
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For the momentarie lightnes 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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Compare then th' affliction on th' one side, with the glorie on the other side: the shortnes of th' affliction, vvith th' eternitie of the glorie:
Compare then the affliction on the one side, with the glory on the other side: the shortness of the affliction, with the eternity of the glory:
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the lightnesse of th' affliction, with the waightinesse of the glorie. And then be content for an eternall glorie to suffer momentarie affliction:
the lightness of the affliction, with the waightinesse of the glory. And then be content for an Eternal glory to suffer momentary affliction:
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for waightie glorie to suffer light affliction. The Stoickes, if their griefe were either momentary or light, cared for no more.
for weighty glory to suffer Light affliction. The Stoics, if their grief were either momentary or Light, cared for no more.
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For if it were short, they cared not how heauie it were: againe, if it were light, they cared not how long it were.
For if it were short, they cared not how heavy it were: again, if it were Light, they cared not how long it were.
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Our affliction is both momentarie and light. One helpe was sufficient for them: we haue two for fayling.
Our affliction is both momentary and Light. One help was sufficient for them: we have two for failing.
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A starke shame therefore it would be for vs, if heathen and pagans, hauing fewer meanes then we haue, should shewe greater patience then we shewe.
A stark shame Therefore it would be for us, if heathen and 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 lo• … e with Rachell, serued for her first seauen yeares, and afterward seuen yeares more, in all fourteene;
Iacob being in lo• … e with Rachel, served for her First seauen Years, and afterwards seuen 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 crea• … ure.
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 crea• … ure.
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Then n• … doubt many yeares of afflictiō would seeme to vs but a fewe dayes:
Then n• … doubt many Years of affliction would seem to us but a few days:
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heauy burthens of affliction would seeme to vs very sweete and light.
heavy burdens of affliction would seem to us very sweet and Light.
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Christ Iesus for the ioy that was se• … before him, endured the crosse, and despised the sh• … me,
christ Iesus for the joy that was se• … before him, endured the cross, and despised the sh• … me,
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and now 〈 ◊ 〉 a• … the right ha• … d of the throne of God.
and now 〈 ◊ 〉 a• … the right ha• … worser of the throne of God.
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Questionles, beloued, th• … crosse of Christ was tedious and long;
Questionless, Beloved, th• … cross of christ was tedious and long;
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the shame that he suffred was heauie and vntollerable ▪ Yet this crosse seemed but momentarie to him,
the shame that he suffered was heavy and untolerable ▪ Yet this cross seemed but momentary to him,
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and this sh• … me seemed but light vnto him, in comparison of the ioy that was set before him,
and this sh• … me seemed but Light unto him, in comparison of the joy that was Set before him,
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and of the eternall waightie glorie which he ha• … h now attained, sitting at the right hand of the throne o• … God.
and of the Eternal weighty glory which he ha• … h now attained, sitting At the right hand of the throne o• … God.
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To the which pl• … ce of honour and worship, we beseech thee, O louing Lord, to bring vs, a• … er all the afflictions of this wretched world;
To the which pl• … ce of honour and worship, we beseech thee, Oh loving Lord, to bring us, a• … er all the afflictions of this wretched world;
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not for our owne deserts or merits, but for the merit of that crosse which Christ endured, of that shame which Christ despised.
not for our own deserts or 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, • … or his shame, be all glorie;
To whom, for his cross, be all praise, • … or his shame, be all glory;
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together with the • … ather, and the holy Ghost, now and e• … rmore, Amen. FINIS.
together with the • … ather, and the holy Ghost, now and e• … rmore, Amen. FINIS.
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A SERMON PREACHED BEFORE ▪ THE King• … Maiestie lying at the Lord SAY• … house, called Broughton, besides B• … c, the 2. day of 〈 ◊ 〉. 1604. Rom. 8. 31. If God b• … with v• …, who can b• … against v• …?
A SERMON PREACHED BEFORE ▪ THE King• … Majesty lying At the Lord SAY• … house, called Broughton, beside B• … c, the 2. day of 〈 ◊ 〉. 1604. Rom. 8. 31. If God b• … with v• …, who can b• … against v• …?
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T• … ese words 〈 ◊ 〉 a most 〈 ◊ 〉 and triumphant cōclusion arising o• … of the • … ormer discourse.
T• … ease words 〈 ◊ 〉 a most 〈 ◊ 〉 and triumphant conclusion arising o• … of the • … ormer discourse.
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For the A postle hauing be• … re prooue• …, th• … t man is iustified onely by the s• … e grace & mer• … ie of Christ 〈 ◊ 〉 any merit and desert of go• … workes, at length concludeth in the beginning of this chapter,
For the A postle having be• … re prooue• …, th• … tO man is justified only by the s• … e grace & mer• … ie of christ 〈 ◊ 〉 any merit and desert of go• … works, At length Concludeth in the beginning of this chapter,
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Therfore there is no condemnation to them that are in Christ Ies• … s: 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 Ies• … s: and so likewise Here, If God be with us, who can be against us?
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Maximilian the Emperour so admired this sentence, that he caused it to be set in lette• … of checker work vpon a table at which he vsed to dine and suppe, that hauing it so often in his eye, he might alwaies haue it in minde also:
Maximilian the Emperor so admired this sentence, that he caused it to be Set in lette• … of checker work upon a table At which he used to dine and sup, that having it so often in his eye, he might always have it in mind also:
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si Deus pro nobis, quis contra nos? If God be with vs, who can be against vs?si Deus Pro nobis, quis contra nos? If God be with us, who can be against us?
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The truth of it is so apparant, that it hath beene made a common wat• … hword, not of Chris• … ns onely, but euen of heathenish souldiers.
The truth of it is so apparent, that it hath been made a Common wat• … hword, not of Chris• … ns only, but even of Heathenish Soldiers.
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Our word is Immanuel, that • … s, by interpretation, God with vs. And some of the a• … ent Romanes vsed likewise i.
Our word is Immanuel, that • … s, by Interpretation, God with us And Some of the a• … ent Romans used likewise i.
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their warres this watchword, Nobiscum D• …, God with vs. • … or indeede, if we be of the colledge and societie of Immanuel,
their wars this watchword, Nobiscum D• …, God with us • … or indeed, if we be of the college and society of Immanuel,
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and if God be on our side, we shall be sure to preuaile. If God be with vs, who can be ag• … inst vs?
and if God be on our side, we shall be sure to prevail. If God be with us, who can be ag• … inst us?
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〈 ◊ 〉 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.
〈 ◊ 〉 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. Austi• … shew• … th out of the verse immediately going before, that fowre especiall waies God is with vs. God is with vs, in that he hath predestinated vs:
S. Austi• … shew• … th out of the verse immediately going before, that fowre 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 t• … ird, sheweth out of the words consequently following aster, that fowre speciall enemies are against vs. The inferiour enemie against vs, is man:
God is with us, in that he hath glorified us Innocentius the t• … ird, shows out of the words consequently following aster, that fowre special enemies Are against us The inferior enemy against us, is man:
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the exteriour enemie against vs, is the world. the interiour enemie 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 • … emie against vs, is the deuill.
the superior • … emie against us, is the Devil.
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So that whereas the Apostle s• … i's here, If God be with vs, who can be against vs? It is all one,
So that whereas the Apostle s• … i's Here, If God be with us, who can be against us? It is all one,
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as if he should haue said;
as if he should have said;
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If God haue predestinated v• …, what can man doe against vs? If God haue called vs, what can the vvorld doe against vs? If God haue iustified vs, vvhat can the flesh doe against vs? If God haue glorified vs, vvhat can the deuill doe against vs? If God be vvith vs, vvho can be against vs?
If God have predestinated v• …, 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 enemie against vs, is man.
The First enemy against us, is man.
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Homo homini lupus. And an other 〈 ◊ 〉 saith, Either a god or a deuill.Homo Homini lupus. And an other 〈 ◊ 〉 Says, Either a god or a Devil.
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• … or to say nothing, that no time is sreeed, no place priuiledged, no degree secured, no torment vnpractised, onely thi• … I vvill touch, that no age is exemp• … ed. But the cruelti• … of man rageth, not • … y vpon • … e old after they a• … e buried, • … or to say nothing, that no time is sreeed, no place privileged, no degree secured, no torment unpractised, only thi• … I will touch, that no age is exemp• … ed. But the cruelti• … of man rages, not • … y upon • … e old After they a• … e buried,
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but also vpon the young before they are b• … e.
but also upon the young before they Are b• … e.
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Thus saith the Lord, • … or • … ree transgressions and for fo• …, I vvill • … ot turne vnto Moab,
Thus Says the Lord, • … or • … ree transgressions and for fo• …, I will • … It turn unto Moab,
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because they digged vp the bones of the king of • … dom, and burnt them to li• ….
Because they dug up the bones of the King of • … dom, and burned them to li• ….
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The king of Edom vvas a vvicked man, yet God de• … sted so thi• … vnnaturall and 〈 ◊ 〉 c• … uelty o• … the Moabits • … ard the dead, that for this especially he would not be reconciled to them.
The King of Edom was a wicked man, yet God de• … stead so thi• … unnatural and 〈 ◊ 〉 c• … uelty o• … the Moabites • … ard the dead, that for this especially he would not be reconciled to them.
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Th• … like 〈 ◊ 〉 ha• … e not wanted in o• … r la• … d, a• … d almost in our time.
Th• … like 〈 ◊ 〉 ha• … e not wanted in o• … r la• … worser, a• … worser almost in our time.
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Tr• … cie two yeares, & Wickliffe two and fortie yeares after he was buried, was digged vp.Tr• … Cite 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 men, 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 men, 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 foote, or a bone, or a piece of a bone in the gra• … e, they neuer left mining and digging, till they had rooted it out.
For as long as they had a finger, or a foot, or a bone, or a piece of a bone in the gra• … e, 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 be meate to the foules of the ayre,
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 Esa• … that cruell and cursed reprobate, strugled and wrastled with his brother Iacob in their mothers wombe:
For not only Esa• … that cruel and cursed Reprobate, struggled and wrestled with his brother Iacob in their mother's womb:
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but also the Ammonites ript vp the women of Gilead beeing gre• … with child,
but also the Ammonites ripped up the women of Gilead being gre• … with child,
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and the Babylonians cause• … the women of Ierusalem to • … ate their owne fruit,
and the Babylonians cause• … the women of Ierusalem to • … ate their own fruit,
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and their children of a spa• … long.
and their children of a spa• … long.
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And not long agoe in the Isle o• … Garnsey, whē a faithful women, (whos• … • … ame neede not heare to be rehearsed while shee was burning at the stake, wa• … deliuered of a goodly man-child, som• … were so hard-hearted, to fling him bac• … againe into the fire, there to be murthe• … red,
And not long ago in the Isle o• … Garnsey, when a faithful women, (whos• … • … ame need not hear to be rehearsed while she was burning At the stake, wa• … Delivered of a goodly Manchild, som• … were so hardhearted, to fling him bac• … again into the fire, there to be murthe• … read,
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as they mean• … it, but indeede ma• … tyred with his mother.
as they mean• … it, but indeed ma• … tired with his mother.
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O blessed babe Because there is no roome for him 〈 ◊ 〉 • … he inne,
O blessed babe Because there is no room for him 〈 ◊ 〉 • … he inn,
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as soone as he is borne, he is laide in a manger.
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 an• … one corner of all the world, by and b• … he is baptized with the holy Ghost an• … with fire.
Nay, Because there is no room for him in an• … one corner of all the world, by and b• … he is baptised with the holy Ghost an• … with fire.
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O blessed, I say againe, blesse• … babe!
O blessed, I say again, blesse• … babe!
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Before thou art lapped in swadli• … g clothes, thou art crowned wi• … • … tyrdome:
Before thou art lapped in swadli• … g clothes, thou art crowned wi• … • … tyrdome:
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& before thou fully br• … thest in the breath of life, thou happe• … • … est out thine innocent soule to God.
& before thou Fully br• … Thest in the breath of life, thou happe• … • … est out thine innocent soul to God.
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But fie vpon such beastly and cruell murthers. Out vpon such deuilli• … • … nd fiendish tormentors.
But fie upon such beastly and cruel murders. Out upon such deuilli• … • … and fiendish tormentors.
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These Saints? • … ese Catholiks? who are Scythians, if • … ese be Saints? who are Canibals,
These Saints? • … ease Catholics? who Are Scythians, if • … ease be Saints? who Are Cannibals,
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if • … ese be Catholiks? which holding it as • … n article of their faith, that all children • … ying without baptisme, are damned, • … et wittingly did put this innocent • … hild to death before he was baptized. • … nd theresore as they made the mo• … er suffer the most vntollerable • … aines • … f childbirth and martyrdome both to• … ether:
if • … ease be Catholics? which holding it as • … n article of their faith, that all children • … ying without Baptism, Are damned, • … et wittingly did put this innocent • … held to death before he was baptised. • … and Therefore as they made the mo• … er suffer the most untolerable • … aines • … f childbirth and martyrdom both to• … either:
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so, as they verily thought and • … eleeued, they slung the infant also • … odie and soule into an earthly fire,
so, as they verily Thought and • … eleeued, they slung the infant also • … odie and soul into an earthly fire,
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and • … to hell fire all at once. This is the • … rueltie of man.
and • … to hell fire all At once. This is the • … rueltie of man.
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He would, if he could, • … ull some out of heauen after they are • … uried,
He would, if he could, • … ull Some out of heaven After they Are • … uried,
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and thrust some into hell before • … hey are borne.
and thrust Some into hell before • … heigh Are born.
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But God hath predestinated vs. And • … ot onely before we were borne, but al• … o b• … fore the world was created, hath • … hosen vs in Christ.
But God hath predestinated us And • … It only before we were born, but al• … oh b• … before the world was created, hath • … hosen us in christ.
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Euen as Christ shal • … ay at the last day, Come ye blessed of • … y father, inherit the kingdome of hea• … en prepared for you before the foun• … ations of the world.
Eve as christ shall • … ay At the last day, Come you blessed of • … y father, inherit the Kingdom of hea• … en prepared for you before the foun• … ations of the world.
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For looke how carefull parents prouide for their children, and put them in their will before they are borne:
For look how careful 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 • … ere.
so God gives us the grace to live with him, before he give us time to live • … ere.
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Euen as the Sonne saith, Fe• … re not, little flock: for it is you• … fathers will to giue you a kingdome.
Eve as the Son Says, Fe• … re not, little flock: for it is you• … Father's will to give you a Kingdom.
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And the father • … imselfe, I, eue• … I am h• … that comsort you:
And the father • … himslef, I, eue• … I am h• … that Consort you:
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who art thou the• … that searest a mortall man, who fadeth away as grasse? Therefore euery couragio• … s Christian may comfort his hea• … in God,
who art thou the• … that searest a Mortal man, who fades away as grass? Therefore every couragio• … s Christian may Comfort his hea• … in God,
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and say with the princely Prophet, The Lord is my light, and my saluation, whome then shall I feare? th• … Lord is the strēgth o• … my life, of who• … then shall I be afraid? when the wicked eu• … mine enemies and my foes, com• … vpon me to eat vp my flesh, they stūble• … and s• … ll.
and say with the princely Prophet, The Lord is my Light, and my salvation, whom then shall I Fear? th• … Lord is the strength o• … my life, of who• … then shall I be afraid? when the wicked eu• … mine enemies and my foes, com• … upon me to eat up my Flesh, they stumble• … and s• … ll.
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T• … ough an hoast of men we• … 〈 ◊ ◊ 〉 me, yet shall not my hea• … be afraid,
T• … ough an host of men we• … 〈 ◊ ◊ 〉 me, yet shall not my hea• … be afraid,
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and though there rose 〈 ◊ 〉 warre 〈 ◊ 〉 me, yet will I put my tru• … i• … • … im.
and though there rose 〈 ◊ 〉 war 〈 ◊ 〉 me, yet will I put my tru• … i• … • … im.
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I will • … ot be afraid of ten thous• … of th• … people, that haue set themsel• … 〈 ◊ 〉 me round about.
I will • … It be afraid of ten thous• … of th• … people, that have Set themsel• … 〈 ◊ 〉 me round about.
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Ye• … 〈 ◊ 〉 I 〈 ◊ 〉 through the valley of • … he shadow of death,
Ye• … 〈 ◊ 〉 I 〈 ◊ 〉 through the valley of • … he shadow of death,
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yet will I fear• … no • … uill:
yet will I fear• … no • … vill:
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for thou, O Lord, art with me, thy • … od and thy staffe they comfort me.
for thou, Oh Lord, art with me, thy • … od and thy staff they Comfort me.
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So • … hat I may boldly say, The Lord is my • … elper, neither will I seare what man can doe vnto me.
So • … hat I may boldly say, The Lord is my • … elper, neither will I sear what man can do unto me.
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The Lord of hosts is with vs, the God of Iacob is our refuge.
The Lord of hosts is with us, the God of Iacob is our refuge.
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And if the Lord of hosts haue predesti• … ated vs vnto life, w• … at can man doe ag• … st 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 predesti• … ated us unto life, w• … At can man do ag• … Saint 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 e• … emie against vs is • … he world.
The second e• … emie against us is • … he world.
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Which ass• … ileth vs as well • … y aduersitie, 〈 ◊ 〉 by prosperitie.
Which ass• … ileth us as well • … y adversity, 〈 ◊ 〉 by Prosperity.
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What is the world, saith S. Ambrose, but a race or a course full of trialls and troubles? It is a fi• … ld, wherein is little corne, but much cockle.
What is the world, Says S. Ambrose, but a raze or a course full of trials and Troubles? It is a fi• … Lord, wherein is little corn, but much cockle.
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It i• … a garden, wherein are fewe roses, but many thornes.
It i• … a garden, wherein Are few roses, but many thorns.
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Yet these thornes of aduersitie doe not so much oftentimes 〈 ◊ 〉 vs, as the baites of prosperitie.
Yet these thorns of adversity do not so much oftentimes 〈 ◊ 〉 us, as the baits of Prosperity.
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The world is more dangerous, saith S. Austin, when it slattereth, then when it threatneth: and is more to be feared, when it allureth v• … t• … loue it,
The world is more dangerous, Says S. Austin, when it slattereth, then when it threatens: and is more to be feared, when it Allureth v• … t• … love it,
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then when it enforceth vs to contemne it. For euen as Iudas by a kisse betraied his master:
then when it enforceth us to contemn it. For even as Iudas by a kiss betrayed his master:
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so the world is a very Iudas. It meaneth most falsly, when it imbraceth most friendly.
so the world is a very Iudas. It means most falsely, when it Embraceth most friendly.
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Wherefore the Apostle saith thus of Demas; Demas hath forsaken vs, and imbraced this present world.
Wherefore the Apostle Says thus of Demas; 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 o• … Christ and his gospell.
So that the immoderate embracing of this world, is a flat forsaking o• … christ and his gospel.
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Vnskilfull swimmers, when they begin to sinke, if they catch hold of weedes in the bottome, the faster they hold, the surer they are drowned:
Unskilful swimmers, when they begin to sink, if they catch hold of weeds in the bottom, the faster they hold, the Surer they Are drowned:
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and in like sort they that shake hands with the world, and embrace the pleasures and prosperitie thereof most greedily, plung themselues most deeply into destruction.
and in like sort they that shake hands with the world, and embrace the pleasures and Prosperity thereof most greedily, plung themselves most deeply into destruction.
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But God hath called vs. And therefore neither aduersitie nor prosperiti• … can hurt vs. Maruell not saith our Sauiour, thogh the world hate you.
But God hath called us And Therefore neither adversity nor prosperiti• … can hurt us Marvel not Says our Saviour, though the world hate you.
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It hate• … me before it hated you.
It hate• … 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:
but I have chosen you out of the world, Therefore does the world hate you. Well, as the world hates us:
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so vve must hate it againe. As it contemneth vs, so we must contemne it againe.
so we must hate it again. 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 me, 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, and I contemne it.
The world contemnes me, and I contemn it.
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For as Gregorie saies, 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 of the world, who hath God his protectour, his tutor, his defendour in the world? He that is of God, ouercommeth the world.
And Cyprian, What need he to Fear of 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 • … aith. 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 • … aith. 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 own 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 listeth vp his heele against me. This familiar friend was Paul much troubled withall, when he said;
It is mine own familiar friend, that lists up his heel against me. This familiar friend was Paul much troubled withal, when he said;
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I see an other law in my members, rebelling against my minde, and leading me 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 th• … sinnes of Sodom, by immoderate drinking of wine fell to • … llie.
And Lot, who being a just man, that could not be overcome with all th• … Sins of Sodom, by immoderate drinking of wine fell to • … llie.
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And Sampson, who otherwise impregnable, yet yeelded to Dalila. Therefore in the bosome it lieth, which striueth to lay our honour in the dust.
And Sampson, who otherwise impregnable, yet yielded to Delilah. Therefore in the bosom 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 sanctisie 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 we 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 we would serue god so holily as the angels, we can not, because the flesh lusteth against the spirit:
For if we would serve god so holily as the Angels, we can not, Because the Flesh Lusteth against the Spirit:
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againe, if we would sinne with full consent of wil 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 Castor and Pollux liue by turnes, one one day, an other an other:
But even as Castor 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 condemne vs, because in thē the spirit lusteth against the slesh.
nor yet can our ill actions condemn us, Because in them the Spirit Lusteth against the slesh.
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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 shrunke 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 sa• … the Angel, Haile Mary freely beloued, the Lord is with thee. But the blessed Virgin fearing, the Angel added;
And Therefore sa• … the Angel, Hail 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 fauour with God. As if he should haue said;
fear not Marry, for thou hast found favour with God. As if he should have said;
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Feare not the angel of the Lord, seeing the Lord of the angel is with thee.
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 slesh, the sauiour of thy foule.
Thou hast found favour with God, to have the fruit of thy slesh, the Saviour of thy foul.
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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 enemie 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 enemie of al• … Therefore sai's the Apostle, we hau• … not to fight with flesh and blood,
And he is the worst enemy of al• … Therefore sai's the Apostle, we hau• … not to fight with Flesh and blood,
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but vvith principalities and povvers, and vvith the Prince of darknesse that ruleth in the aver.
but with principalities and Powers, and with the Prince of darkness that Ruleth in the aver.
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This Prince vvarreth against • … s tvvo vvaies. By persecutions, and per• … vvasions.
This Prince Warreth against • … s tvvo ways. By persecutions, and per• … vvasions.
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For the first, he is described • … n the Reuelation to ride vpon a blacke and a redde horse.
For the First, he is described • … n the Revelation to ride upon a black and a red horse.
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The blacknesse of the horse snevveth hovv terrible the deuil is, the reddenesse, hovv bloodie. Neither doth he come single, but seauen of them at once possesse Mary Magdalen.
The blackness of the horse snevveth 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 sight against vs beeing aliue, but the deuill fought vvith Michael th'arkeangel for the bodie of Moses vvhen he vvas dead.
Neither do they only sighed against us being alive, but the Devil fought with Michael th'arkeangel for the body 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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Especialy, they do this at the day of death, and vvill doe more diligently 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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Novv their persvvasions 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 vncleane 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. And;
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. And;
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if ye eat, you shall be as Gods knovving good & euill. A faire promise, but a contrarie performance.
if you eat, you shall be as God's knowing good & evil. A fair promise, but a contrary performance.
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So he did set vpon the second Adam;
So he did Set upon the second Adam;
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All these things vvill • … giue thee, if thou vvilt fall dovvne and vvorship me.
All these things will • … give thee, if thou wilt fallen down and worship me.
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He vvould hire Christ, and giue him good vvagesto serue him ▪ vvhich vvould haue depriued our Sauiour of all his eternall glorie.
He would hire christ, and give him good vvagesto serve him ▪ which would have deprived our Saviour of all his Eternal glory.
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But God hath glorisied vs. It is not now to be doubted whether Satan shall 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 is an other place, He that beleeueth in me, hath passed from death to life.
Eve as our Lord avoucheth is 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 to sit with himselfe in heauenly places aboue.
Not shall pass, but hath passed. So S. Paul, He hath made us to fit with himself in heavenly places above.
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No• … he will make, but he hath. Therefore Chrysostome writeth verie resolutely.
No• … he will make, but he hath. Therefore Chrysostom Writeth very resolutely.
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Onely in one point I am proud, and very proud, namely in renouncing, an• … denying the deuill.
Only in one point I am proud, and very proud, namely in renouncing, an• … denying the Devil.
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He is indeede a strong man.
He is indeed a strong man.
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But yet a stronger then he hath thrust him out, and spoiled him of all his goods. He is a roaring lyon.
But yet a Stronger then he hath thrust him out, and spoiled him of all his goods. He is a roaring Lion.
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But the lyon of the tribe of Iud• … hath ouercome him. He is an old serpent, almost of sixe thousand yeares standing and experience.
But the Lion of the tribe of Iud• … 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 bin 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 winnovv Peter as corne is sifted, yet no daunger; Christ hath praised for Peter, that his faith should not faile.
Therefore though he seek to winnow Peter as corn is sifted, yet no danger; christ hath praised for Peter, that his faith should not fail.
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Where by the vvay, vve may marke the difference betvveen 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. Novv a fanne casteth out the vvorst, 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 siue keepeth in the vvorst, and casteth out the best.
a siue 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. Contrarivvise the deuill, is there be any ilthing in vs, that he confirmeth,
Right so christ in his trials Purgeth chaff and corruption out of us, Nourishes and increases his graces in us Contrariwise the Devil, is there be any ilthing in us, that he confirmeth,
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if faith or any good thing els, that he weakneth.
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 saile.
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 sail.
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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 buffeted by the angel of Sathan, prayed that he might be deliuered.
So that all Satan's power, yea the gates of hell shall never prevail against us In like manner S. Paul being buffeted by the angel of Sathan, prayed that he might be Delivered.
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The answer of God was, My grace is sufficiēt for thee.
The answer of God was, My grace is sufficient for thee.
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Whether Satan busset vs, or not buffet vs, still the grace of God shal suffice vs. Much more his glorie, who hath glorified vs. For God doth giue both grace and glory,
Whither Satan busset 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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& no good thing wil he withhold frō thē that liue a godly li• … e.
& no good thing will he withhold from them that live a godly li• … e.
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Therefore euerie 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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N• … ianzen makes a good conclusion, This onely is a fearefull thing to feare any thing more then God.N• … ianzen makes a good conclusion, This only is a fearful thing to Fear any thing more then God.
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Feare God, and seare nothing else: feare no• … God, and feare euery thing. For in the feare of the Lord is the confidence of courage.
fear God, and sear nothing Else: Fear no• … God, and Fear every thing. For in the Fear of the Lord is the confidence of courage.
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Because sai's Gregory, he that in a chast and fili• … ll feare, is subiected to God, by a hopesull kind of boldnesse is aboue all saue God.
Because sai's Gregory, he that in a chaste and fili• … ll Fear, is subjected to God, by a hopesull 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 certainely God is with vs. Doe you doubt of this? Then consider how that all great Potentates os the world, who of late were some of them scarse our good friends, doe now earnestly desire to be 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 Potentates os 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 beene known,
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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and purposeth to powre out his blessings and benefits most abundantly vpon vs. Nothing then remaineth,
and Purposes to pour 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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& godlily in this present world.
& godlily in this present world.
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That so we may feare no cruelty of man, no miserie 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 be 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 glorie, 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 loue 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 love 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. After saide he to Thomas, Put thy finger here,
A SERMON PREACHED AT THE Court At Whitehall. March 10. 1598. John 20. 27. After said he to Thomas, Put thy finger Here,
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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.
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OVr blessed Sauiour Iesus Christ hath his wounds yet to be seene in his bodie 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 faithlesse, 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 bodie, 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 reuined,
but as soon as he saw the chariots, which were sent for him, by and by his Spirit reuined,
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and he said, I haue inough, 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 dis• … iples said to Thomas, we haue seene the Lord, he beleeued them not;
In like manner, when the dis• … iples said to Thomas, we have seen the Lord, he believed them not;
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but now that he beholdeth Christs glorious wounds, the triumphant tokens o• … his victorie,
but now that he beholdeth Christ glorious wounds, the triumphant tokens o• … his victory,
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and the chariots, as I may say, whereby we are with Elias carried vp into heauen, he confesseth indeede that Christ is risen againe;
and the chariots, 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 ye• … aliue.
and that the true Ioseph is ye• … alive.
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Euen as Anna seeing that spaniell cōming homeward, which went forth with her sonne at the first, knewe certainely that her sonne Tobias himselfe was not farre off, but followed immediately after:
Eve 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 accom• … anied him to his graue, knew assuredly that no other bodie was risen again,
so Thomas, seeing those wounds in christ which accom• … anied him to his graven, knew assuredly that no other body was risen again,
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but onely the very selfe same bodie of Christ, which was buried.
but only the very self same body of christ, which was buried.
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S. Peter, being brought out of prison by an Angel, went forth with to the house of Marie, where kno• … king 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 kno• … King 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 told 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.
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Christs rising out of the graue was as strange, as Peters deliuerance out of prison: the rovvling avvay 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.
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And albeit Thomas vvas not so forvvard as Rhode to knovv Christ by his voice,
And albeit Thomas was not so forward as Rhode to know christ by his voice,
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vvhen he said, Peace be 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 shevv ▪ d him his side, he made no more doubts, but presently beleeued.
and show ▪ worser him his side, he made no more doubts, but presently believed.
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For if Protogenes seeing but a little line dravvne in a table, knew straightwaies it was Apelles doing whome he had neuer seene:
For if Protogenes seeing but a little line drawn in a table, knew straightways it was Apelles doing whom he had never seen:
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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 resurrection, in his head, in his hands, in his side, in his • … eete? 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 resurrection, in his head, in his hands, in his side, in his • … eete? 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 ten seuerall wounds which appeared in his skull.
as by the prints of ten several wounds which appeared in his skull.
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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 immortality in his body, 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 nowe 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 con• … sse, that though they perhaps might be deceiued in King Arthurs bodie,
That he and all we might undoubtedly con• … sse, 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 verie same bodie 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 woundes, 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 seene 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 being accused by one Iannes, to haue killed Arsenius,
Socrates in his Ecclesiastical history Writeth, that Athanasius being accused by one Jannes, to have killed Arsenius,
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and after to haue cut off his hand, that he might vse it to magick and • … orcerie, cleared himselfe notably of this slander.
and After to have Cut off his hand, that he might use it to magic and • … orcerie, cleared himself notably of this slander.
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Hauing by good happe found out Arsenius who lay hid for the nonce, he brought him before the Counsell of Tyrus,
Having by good happen found out Arsenius who lay hid for the nonce, he brought him before the Counsel of Tyre,
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and there asked his accuser, whether he euer knew Arsenius or no? He answered, yes ▪ Then Athanasius called him forth, with his hands couered vnder his cloake,
and there asked his accuser, whither he ever knew Arsenius or no? He answered, yes ▪ Then Athanasius called him forth, with his hands covered under his cloak,
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and turning vp the one side of his cloake, shewed them one of his hands.
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 • … t leastwise was cur o• … f, Athanasius without any more adoe casteth vp the other side of his cloake,
And when most men surmised, that th• … other hand • … tO leastwise was cur o• … f, 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 Cut off.
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Christs case was euen almost the same. He 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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Bu• … Thomas, seeing those very hands of his which were n• … iled to the crosse, acknowledgeth, that this our brother was dead,
Bu• … Thomas, seeing those very hands of his which were n• … ill to the cross, acknowledgeth, that this our brother was dead,
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and is aliue againe, was lost an• … is found.
and is alive again, was lost an• … is found.
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For if the spies that were se• … to viewe Iericho, knew Rahabs hou• … from all the rest, by a red thread, whi• … h hung out of the windowe:
For if the spies that were se• … to view Jericho, knew Rahabs hou• … from all the rest, by a read thread, whi• … h hung out of the window:
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how much more easily then might Thomas know Christ, especialy seeing Rahabs house was a figure of Christs body, the windowe a signe of the wound in his side, 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 knew him,
how much more Easily then might Thomas know christ, especially seeing Rahabs house was a figure of Christ body, the window a Signen of the wound in his side, 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 nurce espying by chance the mark 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 bodie, 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 wild boare out of the wood stroake sore at him that he might fall,
though the wild boar out of the wood stroke soar At him that he might fallen,
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yet that he hath now recouered him selfe, and is risen and returned home againe.
yet that he hath now recovered him self, and is risen and returned home again.
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Euen as the wise men 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 〈1 page〉 my hands, and put forth thy hand,
and shines over all the earth. Thus these blessed wounds witness and 〈1 page〉 my hands, and put forth thy hand,
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and put it into my side, and be 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 caus• … why Christ hath his wounds yet to be seene in his body, is to appease his father.
The second caus• … why christ hath his wounds yet to be seen in his body, is to appease his father.
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Almightie God was once readie to haue destroied the Israelites, had not Moyses his chosen stood before him in the gap.
Almighty God was once ready to have destroyed the Israelites, had not Moses his chosen stood before him in the gap.
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Moyses as he was a mediator betweene God and the people, was a singulur type of the Messias to come.
Moses as he was a Mediator between God and the people, was a singulur type of the Messias to come.
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And standing in the gap, he did as it were point to Christ. For when our Sauiours side was woū ded, then indeede there was a great gap,
And standing in the gap, he did as it were point to christ. For when our Saviour's side was woun dead, then indeed there was a great gap,
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and a great breach made, by which all we that beleeue in him may escape.
and a great breach made, by which all we that believe in him may escape.
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Therefore Moyses his standing before the Lord in the gap did signifie, as S. Barnard noteth, that Christ making intercession before his father for vs, shold alwaies stand in the gap,
Therefore Moses his standing before the Lord in the gap did signify, as S. Barnard notes, that christ making Intercession before his father for us, should always stand in the gap,
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and shew how he himself was broken vpon the crosse, and, as I may say, troden downe for our redemption.
and 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 beautifull 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 bodie, which after it had been 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 a• … the beautifull gate of his owne body, shewing his most grieuo• … s, b• … t yet most glorious susferings and torments, appeaseth his fathers wrath,
so christ, lying a• … the beautiful gate of his own body, showing his most grieuo• … s, b• … tO yet most glorious susferings 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 reproched, 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 outcast 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 v• … tred against him,
Wherefore now he spreadeth forth, and Layeth open, not only the blasphemous words, which were v• … tread against him,
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but also the dolorous wounds and gashes which were giuen him, that so he may put out the hand-writing that was against vs,
but also the dolorous wounds and Gashes which were 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,
and appease his father, and thoroughly reconcile him to us And look how King Solomon,
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when he praied for the people, stood before the altar, and stretched out his hands toward heauen:
when he prayed for the people, stood before the altar, 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 o• … his crosse,
in semblable wise christ, who is Far greater then Solomon, Stands evermore beside the altar o• … his cross,
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and stretcheth out his beskarred and wounded hands toward the throne of his heauenly father, that he 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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Pelopidas a noble Grecian, • … irmished with the Lacedemonians against the Arcadian• …, vntill such time as beeing hurt in seauen places, he fell downe at last for dead.Pelopidas a noble Grecian, • … irmished with the Lacedaemonians against the Arcadian• …, until such time as being hurt in seauen places, he fell down At last for dead.
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Then p• … esently Epaminondas stepping forth bestrid him, and 〈 ◊ 〉 to defend his bodie, he alone against many, till beeing sore cut on his arme with a sword,
Then p• … esently Epaminondas stepping forth bestrid him, and 〈 ◊ 〉 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 b• … east with a • … ike, he was euen readie to giue ouer.
and thrust into the b• … east with a • … ike, 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 happie howre,
But At that very instant, Agesipolis King of the Lacedaemonians Come with the other point of the battle in a happy hour,
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and saued both their liues when they were past all hope.
and saved both their lives when they were passed all hope.
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If we would applie this sto• … ie to our purpose now in hand, we must make, man like Pelopid• … s, Christ like Epaminondas, God like Agesipolis.
If we would apply this sto• … ie to our purpose now in hand, we must make, man like Pelopid• … s, christ like Epaminondas, God like Agesipolis.
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Since the ouerthrow of Adam, who went downe from 〈 ◊ 〉 to Ierico, how euery man hath beene wounded, not onely with Pelopidas in seanen pla• … es of his bodie,
Since the overthrow of Adam, who went down from 〈 ◊ 〉 to Jericho, how every man hath been wounded, not only with Pelopidas in seanen pla• … es of his body,
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but euen in all the par• … s and powers of his soule ▪ each one knoweth best by experience in himselfe.
but even in all the par• … s 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, no• … till he was with E• … aminondas cut o• … his arme with a sword,
But christ hath shielded us with his grace, and fought for us, no• … till he was with E• … aminondas Cut o• … his arm with a sword,
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and trust int• … • … he breast with a pi• … e, but that which is in a manner all one, till his h• … nds were goared with nayles,
and trust int• … • … he breast with a pi• … e, but that which is in a manner all one, till his h• … nds were gored with nails,
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and his side thrust • … orough with a 〈 ◊ 〉.
and his side thrust • … orough with a 〈 ◊ 〉.
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Wherefore God the father with Agesipolis seeing him in the work of his mediation, s• … ght still for vs, clothed euen now in heauen with a garment dip• … in blood, can not be angrie either with him,
Wherefore God the father with Agesipolis seeing him in the work of his mediation, s• … ght still for us, clothed even now in heaven with a garment dip• … in blood, can not be angry either with him,
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or vvith vs, but vvhen vve are dead in sinne, quic• … neth vs together in him by whose grace vve are saued,
or with us, but when we Are dead in sin, quic• … neth us together in him by whose grace we Are saved,
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and raiseth vs vp, and ma• … eth vs for his sake sit in the heauenly places aboue.
and Raiseth us up, and ma• … eth us for his sake fit in the heavenly places above.
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Marcus Servilius a valiant Romane, who had sought three and • … vventie combates os life and death in his ovvne person,
Marcus Servilius a valiant Roman, who had sought three and • … vventie combats os life and death in his own person,
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and had alwaies s• … ine as many of his enemies as chaleng'd him man to man,
and had always s• … ine as many of his enemies as challenged him man to man,
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vvhen as the people of Rome resisted Paulus Emilius • … iumph, stood vp and made an oration in his behalfe.
when as the people of Rome resisted Paulus Emilias • … iumph, stood up and made an oration in his behalf.
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In the midst vvhereof he cast open his govvne, and s• … evved befo• … e them the ins• … ite skarres and cuts he had receiued vpon his brest.
In the midst whereof he cast open his gown, and s• … ewed befo• … e them the ins• … item skarres and cuts he had received upon his breast.
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The sight of vvhich so preuailed vvith 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 principalities and povvers, and hath made a shevv os them openly,
After the same fashion, christ hath spoiled principalities and Powers, and hath made a show os them openly,
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and hath trium• … ouer them in his erosse, yea 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, we also may be more then conquerours in him that loueth vs,
and hath trium• … over them in his erosse, yea 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, we also may be more then conquerors in him that loves us,
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and may euerie one of vs say with Saint Paul, Now thankes be vnto God, which alwaies maketh vs to triumph in Christ.
and may every one of us say with Saint Paul, 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 sull of holes, by which the sweete odours fumed forth,
Among other Ornament of the Sanctuary there was a golden censer sull 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 entred, not 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 entered, not into any Sanctuary made with hands, but into heaven it self.
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And his golden censer is his • … wne body which through the wounds 〈 ◊ 〉 are in it as through chinks or holes, fu• … eth for• … h alwaies a pleasing and a sweete sauour in the nosthrils of his father.
And his golden censer is his • … wne body which through the wounds 〈 ◊ 〉 Are in it as through chinks or holes, fu• … eth for• … h always a pleasing and a sweet savour in the nostrils of his father.
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The signe of the coueant which God made wi• … h Noah was a rainebowe in the 〈 ◊ 〉.
The Signen of the coueant which God made wi• … h Noah was a rainbow in the 〈 ◊ 〉.
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And indeede that is a sure token vnto vs, that the world shall neuer be drowned againe with a generall slood of water,
And indeed that is a sure token unto us, that the world shall never be drowned again with a general slood of water,
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as it was in Noahs time.
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? Marie it is the blood of Christ, which maketh as it were, a rainebowe in his side.
Why may Some man say, what is it? Marie it is the blood of christ, which makes as it were, 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 shadowe, 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 sight 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 sighed of God for us Therefore S. John in the Revelation Witnesseth, that he saw a door open in heaven,
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and a rainebow round about the throne of God.
and a rainbow round about the throne of God.
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He 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 rainebowe round about his throne, putteth him in mind 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 compassiō, 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 • … illed certaine rods, which beeing laid in the watering troughes before the sheepe, made them bring forth such lambes,
We read that Iacob • … illed 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, we 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 woundes laid open in the sight of God, ingendreth and breedeth in him a loue and a liking towards 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 lamb is pleased and appeased, and satissied for our sinnes.
and in the blood of the lamb is pleased and appeased, and satissied for our Sins.
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This blood is the blood of sprinkling, which speaketh bet• … er things then that os Abel.
This blood is the blood of sprinkling, which speaks bet• … er things then that os Abel.
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For Abels blood vpon earth cried our once for vengeance, but Christs blood in heauen cries continually for mercie. One deepe calleth another,
For Abel's blood upon earth cried our 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 wounds 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 miserie which he was in vpon earth, calleth for the depth of Gods bottomlesse and insinite mercie 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 pacisie and appease his father. For now Moyses standing in the gap sues sor pardon:
Thus these holy wounds of christ pacisie and appease his father. For now Moses standing in the gap sues sor pardon:
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the poore creple lying at the beautifull gate begg's an almes: Ezechias spreading open his letters, makes his supplication:
the poor creple lying At the beautiful gate beg's an alms: Hezekiah spreading open his letters, makes his supplication:
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Salomon streatching out his hands offers vp his prayer: Epaminondas being wounded, moues Agesipolis to saue Pelopidas:
Solomon stretching out his hands offers up his prayer: Epaminondas being wounded, moves Agesipolis 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 minde of his promise: Iaacob laying forth his roddes make most of the lambs his owne:
Noah pointing to his rainbow putteth God in mind of his promise: Jacob 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 annointed, how cruelly they are mangled, the side of thine annointed, how wofully it is wounded.
The hands of thine anointed, how cruelly they Are mangled, the side of thine anointed, how woefully it is wounded.
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Behold and see if there be any sorrow 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 beene 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.
even unto the death of the cross.
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Therefore, O my deare father, Put thy finger here, and see my hands, and put forth thy hand,
Therefore, Oh my deer father, Put thy finger Here, and see my hands, and put forth thy hand,
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and put it • … nto my side, and as thou art not faithlesse, but faithfull,
and put it • … unto my side, and as thou art not faithless, but faithful,
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so be not mercilesse, but mercifull for my sake, and pitifull to thy people. So much for the second cause, which is to appease his father.
so be not merciless, but merciful for my sake, and pitiful to thy people. 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, whome thou persecurest.
and said, Saul, Saul, why Persecutest thou me? Who art thou, Lord, Says Saul? I am, Says christ, Iesus of Nazareth, whom thou persecurest.
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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 wil• … thou haue me doe? Now if Saul, who repen• … d him afterward of his pers• … cuting C• … st, stood so astonished,
At which words Saul both trembling and astonished, said, Lord, what wil• … thou have me do? Now if Saul, who repen• … worser him afterwards of his pers• … cuting C• … Saint, stood so astonished,
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when he 〈 ◊ 〉 but a peice of the title vpon his cross• …, 〈 ◊ 〉 then shall all they be astonished,
when he 〈 ◊ 〉 but a piece of the title upon his cross• …, 〈 ◊ 〉 then shall all they be astonished,
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how shall they be confounded, which without any repentance or remorse of cons• … ience, persecute Christ continually, whe• … at the latter day, not onely the title written ouer his head,
how shall they be confounded, which without any Repentance or remorse of cons• … ience, persecute christ continually, whe• … At the latter day, not only the title written over his head,
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but euen the very print of the wounds in his hands and side, shall rise vp in iudgement to condemne them? When like as Ioseph saide to his brethren, I am Ioseph your brother, whome you sold into Egypt:
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, whome you persecuted and put to death? Wonderfull indeede 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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A• … ter that Herod had beheaded Iohn Baptist, he imagined still he saw and heard that holy head, showting & crying out against him.
A• … ter that Herod had beheaded John Baptist, he imagined still he saw and herd that holy head, shouting & crying out against him.
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Whereupon hearing the same of Iesus, he said not as others said, It is Elias, or, It is one of the Prophets:
Whereupon hearing the same 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, he confesseth not his fault in true repentance, but onely vvith his owne mouth beareth witnesse o• … his owne wickednesse.
Saying, whom I beheaded, he Confesses not his fault in true Repentance, but only with his own Mouth bears witness o• … 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, Thine owne mouth testisieth against thee, saying, I haue slaine the Lords annointed.
In so much as that may be said to him, which David said to the Amalekite, who brought him news of Saul's death, Thine own Mouth testisieth 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 he 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 crucisie him continually with their sinnes, whē at the resurrection of all slesh, they shall see him vvhome they haue pierced,
but Crucified christ, yea and crucify him continually with their Sins, when At the resurrection of all slesh, they shall see him whom they have pierced,
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and wring their hands, and vveepe & waile before him? Scipio appointed his sepul• … hre to be so placed,
and wring their hands, and weep & wail before him? Scipio appointed his sepul• … her to be so placed,
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as his image standing vpon it, might looke directly toward Africa, that beeing dead he 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 Esai 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 sepul• … hre shall be glorious.
and even his sepul• … her shall be glorious.
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So that as the bodie of Cadwallo an auntient king of the Brittayns, being embalmed and dressed vvith svvete confections, vvas put into a brasen image,
So that as the body of Cadwallo an ancient King of the Brittayns, 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 Abimilech 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 those weapons and armour wherewith death assaulted him. And he keepeth still a memorial of this conquest in the tabernacle of his body.
christ also did conquer death even with those weapons and armour wherewith death assaulted him. And he Keepeth still a memorial of this conquest in the tabernacle of his body.
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That as the Philistims were afraid, when they sawe Dauid fighting in the • … ield with that sword:
That as the philistines were afraid, when they saw David fighting in the • … ield with that sword:
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so all Christs enemies may be confounded, when they shall see the signe of the sonne of man appearing in the clouds with power and great glorie.
so all Christ enemies may be confounded, 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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Therefore the Lord said vnto Moyses, Bring Aarons rod againe before the testimonie to be 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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The bodie of Christ was a greene tree before it was crucified. After beeing dead, it was clung and dry like Aarons rodde.
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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But it budded, when as the third day it rose againe. Therefore it is kept still 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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That as Aaron conuinced the murmuring Israelites, and confirmed the authoritie of his priesthood by the budding of his rod, 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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so Ch• … ist may con• … ound his enemies, when he shall shewe such flourishing glorie, such excellent maiestie in his bodie, which hath yet in it the tokens and the markes of death.
so Ch• … is't may con• … owned 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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It is reported that Zisca the valiant captaine of the Bohemians, commanded that after his discease his skinne should be fleed from his body to make a drume 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 drume, they would not abide, but take their flight.
It is reported that zisca the valiant captain of the Bohemians, commanded that After his disease his skin should be fleed from his body to make a drume 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 drume, they would not abide, but take their flight.
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And surely euery battell of the warriour is with noise and with tumbling of garments in blood,
And surely every battle of the warrior is with noise and with tumbling of garments in blood,
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but this battell, wherein Christ shall tread Satan and all his enemies vnder his feete, shall be 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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So that no drum can be more terrible then the last trumpet shalbe, 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, when the Lord Iesus shall show himself from heaven with his mighty Angels,
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and shall so come downe with the very same marks and scars in his skin as the men of Galile sawe him ascending vp.
and shall so come down with the very same marks and scars in his skin as the men of Galilee saw him ascending up.
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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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as his enemies had left it.
as his enemies had left it.
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Thē the people were so incensed and enraged against them, that they made the best of thē all glad to hide their heads.
Them 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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The Romanes said, we haue no king, and therefore they slewe Caesar: the Iewes said, we haue no king but Caesar, and therefore they slewe 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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But at the day of iudgement, what shall Christ say? Those mine enemies, which would not that I should raigne ouer them, bring hi• … her, 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 hi• … her, and slay them before me.
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Then not only the angels, but all creatures shall be readie 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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when they shall see the robe of Christ washt in vvine, 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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When Thamar Iudas daughter in lavv vvas accused for committing folly in Israel, she sent to her father in lavve saying, Looke I pray thee vvhose these are, the signet and the staffe.
When Tamar Iudas 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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Iuda by and by knevve 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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And so shall Christs enemies be enforced to confesse him more righteous then thēselues, yea they shalbe quite confounded,
And so shall Christ enemies be Enforced to confess him more righteous then themselves, yea they shall quite confounded,
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vvhen they shall see hovv they haue abused him, vvhen they shall see the markes, vvhich their signet & 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 & staff have made, their signet in his hands,
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and their staffe in his side.
and their staff in his side.
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The Prophet Daniel recordeth, • … hat while Balthazar was drinking wine in the golden vessels, which hee had taken out of the temple, there appeared fingers of a mans hand that wrote vpon the wall,
The Prophet daniel recordeth, • … hat 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 wall,
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and the king saw the palme of the hand that wrote.
and the King saw the palm of the hand that wrote.
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Then his countenance was changed, and his thoughts troubled him, so that the ioynts of his loynes were loosed,
Then his countenance was changed, and his thoughts troubled him, so that the Joints of his loins were loosed,
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and his knees smote one against an other.
and his knees smote one against an other.
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In this case of Balthazar we may consider the state of the wicked, what it shall be at the last day.
In this case of Balthazar we may Consider the state of the wicked, what it shall be At the last day.
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When they shall see the fingers and the palmes of Christs hands, which they haue so pitifully wounded, writing dovvne their doome, they shal tremble euery ioynt 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 joint of them,
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& be at their vvits endes, and they shall say to the mountaines, Fall on vs,
& be At their wits ends, and they shall say to the Mountains, Fallen on us,
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and to the rocks, Couer vs, and hide vs from the presence of him that sitteth on the throne,
and to the Rocks, Cover us, and hide us from the presence of him that Sitteth on the throne,
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and f• … ō the wrath of the lamb. Thus these victorious vvoūds of Christ shal confront & cōfound his enemies.
and f• … on the wrath of the lamb. Thus these victorious wounds of christ shall confront & confound his enemies.
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As Saul was astonished, whē be heard Iesus of Nazareth calling to him: as Herod was affrighted, when he thought Iohn Baptist was risen againe:
As Saul was astonished, when be herd Iesus of Nazareth calling to him: as Herod was affrighted, when he Thought John Baptist was risen again:
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as the Carthagineans were troubled, when they sawe Scipio's sepulchre: as the Saxons were terrified, when they sawe Cadwallo's image:
as the Carthaginians were troubled, when they saw Scipio's Sepulchre: as the Saxons were terrified, when they saw Cadwallo's image:
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as the Philistims were afraid when they sawe Dauids sword: as the Israelits were appaled, when they saw Aarons rodde:
as the philistines were afraid when they saw David sword: as the Israelites were appalled, when they saw Aaron's rod:
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as the Hungarians were d• … unted, when they sawe 〈 ◊ 〉 as drum: as the Romanes were dasht vvhen they savve Caesars robe:
as the Hungarians were d• … unted, when they saw 〈 ◊ 〉 as drum: as the Romans were dashed when they saw Caesars robe:
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as I• … da vvas ashamed vvhen he savve Thamars signet and stasfe: as Balthazar vvas amazed, vvhen he savve the hand vvtiting vpon the vvall.
as I• … da was ashamed when he saw Thamars signet and stasfe: as Balthazar was amazed, when he saw the hand vvtiting upon the wall.
c-acp n1 … fw-it vbds j c-crq pns31 vvd npg1 n1 cc n1: c-acp np1 vbds vvn, c-crq pns31 vvd dt n1 vvg p-acp dt n1.
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So shall Christs enemies be confounded, vvhen 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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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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and hitherto haue I held my tongue, but novv vvill I reprooue thee, and set before thee the things that thou hast done.
and hitherto have I held my tongue, but now will I reprove thee, and Set before thee the things that thou hast done.
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Thou art the man, thou art the man, that didst murther me, and put me to a most shamefull death.
Thou art the man, thou art the man, that didst murder me, and put me to a most shameful death.
pns21 vb2r dt n1, pns21 vb2r dt n1, cst vdd2 vvi pno11, cc vvb pno11 p-acp dt av-ds j n1.
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Deny it if tho• … darst. Denie it if thou canst. These are thy marks which are yet to be seene in my hands.
Deny it if tho• … Darest. Deny it if thou Canst. These Are thy marks which Are yet to be seen in my hands.
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This deadly wound is thy doing, which is yet to be seene in my side.
This deadly wound is thy doing, which is yet to be seen in my side.
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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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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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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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and as thou art not faithfull, but faithlesse, so looke sor no mercie at my hands,
and as thou art not faithful, but faithless, so look sor no mercy At my hands,
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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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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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Almightie God in the old law appointed cities of refuge, whither they which had sinned vnwillingly might slie and be safe,
Almighty God in the old law appointed cities of refuge, whither they which had sinned unwillingly might sly and be safe,
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if they staied in any os them till the death of the high Priest.
if they stayed in any os them till the death of the high Priest.
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Our high Priest can yet plainly prooue by his hands & side, that once he died for vs. Whither then should we flie sinnefull soules, whither should we flie for succour and comfort but to Christ? His wounds onely 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,
Our high Priest can yet plainly prove by his hands & side, that once he died for us Whither then should we fly sinful Souls, 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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and so are the stonie rocks for the conies.
and so Are the stony Rocks for the conies.
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O blessed be these high hills, blessed be these stonie rocks, which protect & defend vs,
O blessed be these high hills, blessed be these stony Rocks, which Pact & defend us,
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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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but also against the terrible and dreadsull displeasure of almightie God.
but also against the terrible and dreadsull displeasure of almighty God.
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Therefore our Sauiour speakes to his Spouse in this sort, My doue thou art in the holes of the rocke, in the secret places 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 places of the stairs, show me thy sighed, let me hear thy voice.
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Insinuating, that the Church dares neither be seene nor heard of God, except shee 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,
vvg, cst dt n1 vvz av-dx vbi vvn ccx vvn pp-f np1, c-acp pns31 vbb p-acp dt n2 pp-f dt n1,
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and in the secret places os 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 os 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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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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and in the secret places of these staires, dreadeth nothing, but with great boldnes, why doe I say boldnes? 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.
cc p-acp dt j-jn n2 pp-f d n2, vvz pix, cc-acp p-acp j n1, q-crq vdb pns11 vvb n1? uh p-acp j n1, p-acp j n1, vvz po31 n1 p-acp np1, cc vvz p-acp pno31.
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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 Beersheba, 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 Beersheba, 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 vn extinguished by the space of a whole yeare.
The coal is so hight, that if it be racked up in Ashes of the same, it Continueth vn extinguished by the Molle of a Whole year.
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Therefore whereas we read in the hundred and twentieth P• … alme, With hot bur• … ing coales, it is in the Hebrew,
Therefore whereas we read in the hundred and twentieth P• … alm, With hight bur• … ing coals, it is in the Hebrew,
av cs pns12 vvb p-acp dt crd cc ord np1 … j-jn, p-acp j n1 … zz n2, pn31 vbz p-acp dt njp,
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as S. Hierom noteth, with Iuniper coales. Which prooueth that iuniper coales be the most hot burning coales that are.
as S. Hieronymus notes, with Juniper coals. Which proveth that juniper coals be the most hight burning coals that Are.
c-acp n1 np1 vvz, p-acp n1 n2. r-crq vvz d n1 n2 vbb dt av-ds j j-vvg n2 cst vbr.
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Now the coale is not so hot, but the • … dowe is as coole. Insomuch as the onely shadow of the iuniper tree sleeth and killeth serpents.
Now the coal is not so hight, but the • … Dove is as cool. Insomuch as the only shadow of the juniper tree sleeth and kills Serpents.
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Therefore Elias seeking to rest himselfe where he might be safest from serpents, and other daungers, sat down vnder a iuniper tree,
Therefore Elias seeking to rest himself where he might be Safest from Serpents, and other dangers, sat down under a juniper tree,
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and desired that he might die:
and desired that he might die:
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For he 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 say's, Vnder his shadow had I delight, and sat downe, and his fruite was sweete vnto my mouth.
Of which the Church say's, Under his shadow had I delight, and sat down, and his fruit was sweet unto my Mouth.
pp-f r-crq dt n1 vvz, p-acp po31 n1 vhd pns11 n1, cc vvd a-acp, cc po31 n1 vbds j p-acp po11 n1.
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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,
av cst cs np1 vvg dt n1 p-acp po31 n2, vvd pc-acp vvi, c-crq d dc av-vvn cs vmd np1 vhi vvn av p-acp n1,
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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 naken armes of Christ.
and not only held the child in his arms, but also was held himself as a child in the wounded and naken arms of christ.
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Notably also doth the storie of Noah declare what singular comfort the faith full finde in Christs woundes. For onely Noah saued all: onely Christ redeemeth all. Noah signified rest: Christis our rest and peace.
Notably also does the story of Noah declare what singular Comfort the faith full find in Christ wounds. For only Noah saved all: only christ Redeemeth all. Noah signified rest: Christis our rest and peace.
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Noah saued all by the wood of the arke: Christ redeemeth all by the tree of the crosse.
Noah saved all by the wood of the Ark: christ Redeemeth all by the tree of the cross.
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Noah was tossed vp and downe vpon the waters: Christ saith to his father, Thou hast brought all thy waues vpon me.
Noah was tossed up and down upon the waters: christ Says to his father, Thou hast brought all thy waves upon me.
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Noah saued all by the doore in the side of the arke: Christ redeemeth all by the doore in the side of his bodie.
Noah saved all by the door in the side of the Ark: christ Redeemeth all by the door in the side of his body.
np1 vvd d p-acp dt n1 p-acp dt n1 pp-f dt n1: np1 vvz d p-acp dt n1 p-acp dt n1 pp-f po31 n1.
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Noah the fortieth day after the decreasing of the flood opened the windowe: Christ the fortieth day afer his r• … surrection ascendeth vp and openeth heauen.
Noah the fortieth day After the decreasing of the flood opened the window: christ the fortieth day afer his r• … surrection Ascendeth up and Openeth heaven.
np1 dt ord n1 p-acp dt j-vvg pp-f dt n1 vvd dt n1: np1 dt ord n1 vvb po31 n1 … n1 vvz a-acp cc vvz n1.
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Lo ye, how all things agree together. 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.
Lo you, how all things agree together. 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.
The Prophet Hose foretelleth that Ephraim shall fly away like a bird. This is fulfilled not only in Ephraim, but even in all mankind.
dt n1 n1 vvz cst np1 vmb vvi av av-j dt n1. d vbz vvn xx av-j p-acp np1, cc-acp av-j p-acp d n1.
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All haue gone astray, all haue flowen away from God: as a hauke which takes a check and giues ouer her pray:
All have gone astray, all have flown away from God: as a hawk which Takes a check and gives over her prey:
av-d vhb vvn av, d vhb vvn av p-acp np1: c-acp dt n1 r-crq vvz dt n1 cc vvz p-acp po31 n1:
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969
wherefore Christ holding out his wounded, and bloody hands, as meate to reclaime vs, calleth vs as it were,
Wherefore christ holding out his wounded, and bloody hands, as meat to reclaim us, calls us as it were,
c-crq np1 vvg av po31 j-vvn, cc j n2, c-acp n1 pc-acp vvi pno12, vvz pno12 p-acp pn31 vbdr,
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and saith, Re• … urne, returne, O Shulamite, returne; returne, that we may behold thee.
and Says, Re• … urn, return, Oh Shulamite, return; return, that we may behold thee.
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971
Prudentius writeth, that vvhen Asclepiades commanded 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, vvhereby 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 ora, quot sunt vulnera, Looke hovve many vvounds I haue, so many mouthes I haue, to praise and laud the Lord.Tot ecce laudant ora, 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 hovv many vvounds 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 vvas a most comfortable meate, vvhich 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 vvas like to coriander seede, and the tast of it vvas like vnto vvafers made vvith honey.
It was like to coriander seed, and the taste of it was like unto wafers made with honey.
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This our holy Saniour applieth to himselfe.
This our holy Saviour Applieth to himself.
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For vvhen the Capernites said, Our fathers did eat Manna in the desert, Iesus ansvvered, 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.
p-acp c-crq dt np2 vvd, po12 n2 vdd vvi n1 p-acp dt n1, np1 vvd, po22 n2 vdd vvi n1 p-acp dt n1, cc vbr j.
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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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979
Therefore as then there was a golden pot of Manna kept in the Tabernacle, that the posteritie might see the bread wherewhith 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 allages may tast and see how sweete the Lord is, which feedeth them with his owne bodie and blood, the least droppe whereof,
so there is yet a golden pot of Manna kept in heaven, that the faithful in allages 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 coriander seede, yet it is as sweete as a wafer made with honie.
though it be as small as a coriander seed, yet it is as sweet as a wafer made with honey.
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Hard it is to giue a reason wherefore Christ, when he came to the citie of Sichar in Samaria, where was Iacobs well, sat downe vpon the well about the sixt houre.
Hard it is to give a reason Wherefore christ, when he Come to the City of Sichar in Samaria, where was Iacobs well, sat down upon the well about the sixt hour.
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But certainely he did this not so much for himselfe as for vs. That hereby we might learne when the sunne is hotest about the sixt 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 sixt hour of the day,
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whē we are most exercised with afflictions, whē we are sorest grieued for our sinnes, alwaies to haue recourse vnto Christ, alvvaies to goe with the king into the wineseller, alwaies to sit dovvne vpon Iacobs vvell.
when we Are most exercised with afflictions, when we Are Sorest grieved for our Sins, always to have recourse unto christ, always to go with the King into the Wine seller, 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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987
Whereupon S. Austin saith verie diuinely, In all aduersities, sai's he, I could neuer yet sind any remedie so cōfortable and so effectuall as the vvounds of Christ.
Whereupon S. Austin Says very divinely, In all adversities, sai's he, I could never yet sind 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, vvhich beeing troubled by an angell, healed any man, that vvent first into it, vvhatsoeuer 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, whatsoever disease he had.
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Bethesda signifieth the house of effusion or povvring out, in vvhich house Christ dvvelt vvhē he povvred out his blood and his soule for our saluation.
Bethesda signifies the house of effusion or Pouring out, in which house christ dwelt when he powered out his blood and his soul for our salvation.
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Therefore hee alone is the angell, vvhich came dovvne at a certaine season into the poole,
Therefore he alone is the angel, which Come down At a certain season into the pool,
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and troubled the vvater, because vvhen the fulnes of time was come, he came into the world to be troubled himselfe,
and troubled the water, 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 bin diseased eight and thirtie yeares,
and to be Crucified, that he might heal not only that one man which had been diseased eight and 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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So that there is nothing so comfortable for sicke and sinnefull men, as to sit in the seats 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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Wonderfull are the words of the Prophet concerning Christ, He shall feede his flocke like a shepheard, he shall gather the lambs with his armes,
Wonderful Are the words of the Prophet Concerning christ, He shall feed his flock like a shepherd, he shall gather the Lambs with his arms,
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and carie thē in his bosom.
and carry them in his bosom.
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Which was prefigured in the high Priest, who did beare vp with his shoulders a breast-plate, wherin were the names of the twelue tribes written in twelue precious stones.
Which was prefigured in the high Priest, who did bear up with his shoulders a breastplate, 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 high Priest doth with his shoulders & breast:
That which the shepherd does with his arms and bosom: that which the high Priest does with his shoulders & breast:
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that doth Christ with his hands and side. He is the good shepheard, which bringeth home the lost sheepe vpon his shoulders.
that does christ with his hands and side. He is the good shepherd, which brings home the lost sheep upon his shoulders.
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Yea he writeth the names of all his sheepe in his pretious wounds, which are the pretious stones vpon his breast-plate, that both declare his loue to vs,
Yea he Writeth the names of all his sheep in his precious wounds, which Are the precious stones upon his breastplate, that both declare his love to us,
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& also allure vs to loue him.
& also allure us to love him.
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This makes Dauid say in great deuotion, The Lord is my shepheard, therefore can I lacke nothing.
This makes David say in great devotion, The Lord is my shepherd, Therefore can I lack nothing.
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He shall feede me in a greene pasture, and lead me forth beside the waters of comfort.
He shall feed me in a green pasture, and led me forth beside the waters of Comfort.
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1004
For as the henne gathereth her brood vnder her wings: so God gathereth his children together.
For as the hen gathereth her brood under her wings: so God gathereth his children together.
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And as an eagle stirreth vp her nest, flo• … ereth ouer her birds, taketh them,
And as an Eagl stirs up her nest, flo• … ereth over her Birds, Takes them,
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and beareth them on her wings: so Christ, carrieth vs vp in his hands to the high places of the earth,
and bears them on her wings: so christ, Carrieth us up in his hands to the high places of the earth,
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1007
and causeth vs to sucke honie out of the stone, and oyle out of the hard rocke.
and Causes us to suck honey out of the stone, and oil out of the hard rock.
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1008
Butheius an excellent painter, painted an eagle carrying Ganymedes into heauen, so nicely and tenderly, that her talents did not hurt him, but onely beare him vp.
Butheius an excellent painter, painted an Eagl carrying Ganymedes into heaven, so nicely and tenderly, that her Talents did not hurt him, but only bear him up.
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And in like sort Christ beareth vs vp in his hands, that we dash not our foot against a stone,
And in like sort christ bears us up in his hands, that we dash not our foot against a stone,
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yea his right hand is vnder our head, and his left hand doth embrace vs,
yea his right hand is under our head, and his left hand does embrace us,
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so that though we should fall, yet we can not be hurt, because the Lord stayeth and supporteth vs with his hand.
so that though we should fallen, yet we can not be hurt, Because the Lord stays and supporteth us with his hand.
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Therefore S. Chrysostome giues vs good counsell, not to haue iayes eyes, but eagles eyes, that we 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,
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and see his side in the sacrament.
and see his side in the sacrament.
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For indeede as o• … ten 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 euery faithfull receiuer, Put thy finger here,
For indeed as o• … ten 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,
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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.
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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.
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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.
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Wherefore he saies, As often as ye shal eate this bread, and drinke this cup, you shall shew the Lords death til he come. Till he come.
Wherefore he Says, As often as you shall eat this bred, and drink this cup, you shall show the lords death till he come. Till he come.
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Declaring hereby, that when he is come, his death shall be shewed an other way. Namely by his wounds, which alwaies he sheweth to his Saints.
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 Saints.
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Euen as vve sing in that heauenly Hymne or Psalme, The humble suit of a sinner;
Eve as we sing in that heavenly Hymn or Psalm, The humble suit of a sinner;
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Whose bloody wounds are yet to see, though not with mortall eye, yet doe thy Saints behold them all,
Whose bloody wounds Are yet to see, though not with Mortal eye, yet do thy Saints behold them all,
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and so I trust shall I. O how vnspeakeably doe the Saints reioyce, how glori• … also shall we triumph!
and so I trust shall I. Oh how vnspeakeably do the Saints rejoice, how glori• … also shall we triumph!
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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,
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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.
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This is the Eucharist of the Angels: the food of the Elect: the spirituall banket of the Saints.
This is the Eucharist of the Angels: the food of the Elect: the spiritual banquet of the Saints.
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For wheresoeuer the dead bodie is, thither fhall the eagles resort.
For wheresoever the dead body is, thither fhall the Eagles resort.
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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,
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and we shall vnsatiably desite to feede our eyes and our soules with the sight of Christ, who was once dead,
and we shall unsatiably desite to feed our eyes and our Souls with the sighed of christ, who was once dead,
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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.
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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:
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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:
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as the doore of the Arke, which preserueth the world: as the lure of the soule, which calleth home the Shulamite:
as the door of the Ark, which Preserveth the world: as the lure of the soul, which calls home the Shulamite:
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as the pot of Manna, which nourisheth the Israelite: as the well of Iacob, which refresheth the • … hirstie:
as the pot of Manna, which Nourishes the Israelite: as the well of Iacob, which refresheth the • … hirstie:
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as the poole of Bethesda, which • … ealeth the sicke: as the armes of the shepheard, which gather his lambs:
as the pool of Bethesda, which • … ealeth the sick: as the arms of the shepherd, which gather his Lambs:
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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.
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As if our Sauiour should say thus to euery one of his friends, Can a woman forget her child,
As if our Saviour should say thus to every one of his Friends, Can a woman forget her child,
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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.
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Behold I haue grauen thee vpon the palmes of my hands.
Behold I have graven thee upon the palms of my hands.
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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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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 bodie is the paper.
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 paper.
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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1041
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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1042
Assure thy selfe therfore, assure thy selse of my loue, of my good will, of my fauour for euer. Make no doubt of it.
Assure thy self Therefore, assure thy selse 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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1043
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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1044
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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1045
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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1046
The first cause, to approoue his resurrection, was, but neither is, nor shall be. 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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1047
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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1048
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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1049
doe serue, to appease his father, onely between his ascension, & his second comming: shal serue, to confoūd his enemies, onely at the day of iudgement:
do serve, to appease his father, only between his Ascension, & his second coming: shall serve, to confound his enemies, only At the day of judgement:
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1050
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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1051
Wherefore though we 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 vbb av-x av j n2, av vvb pno12 av vvi pp-f dt n1 cc n1 pp-f np1.
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1052
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 vvd av pc-acp vvi pno12, po31 n1 vbz av j pc-acp vvi pno12 av vvb pno12 vvi av-j,
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1053
and come humbly to him, that we 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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53
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1054
nay that we may with S. Iohn, leane vpon his blessed bosome, yea that we may with S. Thomas in this place, put our fingers into his hands,
nay that we may with S. John, lean upon his blessed bosom, yea that we may with S. Thomas in this place, put our fingers into his hands,
uh-x cst pns12 vmb p-acp n1 np1, j p-acp po31 j-vvn n1, uh cst pns12 vmb p-acp n1 np1 p-acp d n1, vvb po12 n2 p-acp po31 n2,
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1055
and our hands into his side.
and our hands into his side.
cc po12 n2 p-acp po31 n1.
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1056
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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1057
and the Iayler in the Acts washed S. Pauls stripes & wounds:
and the Jailer in the Acts washed S. Paul's stripes & wounds:
cc dt n1 p-acp dt n2 vvn n1 npg1 n2 cc n2:
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1058
so let vs kisse the Sonne least he be angrie, & honour his holy wounds, which are the pretious balme wherewith he hath healed vs and restored vs to euerlasting life.
so let us kiss the Son lest he be angry, & honour his holy wounds, which Are the precious balm wherewith he hath healed us and restored us to everlasting life.
av vvb pno12 vvi dt n1 cs pns31 vbb j, cc vvi po31 j n2, r-crq vbr dt j n1 c-crq pns31 vhz vvn pno12 cc vvd pno12 p-acp j n1.
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1059
To the which we beseech thee, O good Lord to bring vs, not for our owne deserts or merits,
To the which we beseech thee, Oh good Lord to bring us, not for our own deserts or merits,
p-acp dt r-crq pns12 vvb pno21, uh j n1 pc-acp vvi pno12, xx p-acp po12 d n2 cc n2,
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1060
but for the tender bowels of Christ Iesus loue and mercie toward vs, to whome with the Father,
but for the tender bowels of christ Iesus love and mercy towards 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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1061
and the holy Ghost, be all honour and praise both now 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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1062
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.
np1 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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1063
BEloued in our Lord and Sauiour Iesus Christ, It is a verie monstrous thing, that any man should haue more tongues then hands.
beloved in our Lord and Saviour Iesus christ, It is a very monstrous thing, that any man should have more tongues then hands.
vvn p-acp po12 n1 cc n1 np1 np1, pn31 vbz dt av j n1, cst d n1 vmd vhi dc n2 cs n2.
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1064
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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1065
Yet many say so much and doe 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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1066
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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1067
In so much as that may be aptly applied to them, which Pandulphus said to some in his time:
In so much as that may be aptly applied to them, which Pandulphus said to Some in his time:
p-acp av av-d 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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1068
You say much, but you do litle ▪ 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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1069
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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1070
Such as these (which do either worse thē they teach, or else lesse then they teach:
Such as these (which do either Worse them they teach, or Else less then they teach:
d c-acp d (r-crq vdb av-d av-jc pno32 pns32 vvb, cc av av-dc cs pns32 vvb:
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1071
teaching others to doe well, and to doe 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 p-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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1072
To a whet stone, which being blunt it selfe, makes a knife sharpe. To a painter, which beeing deformed himselfe, makes a picture faire.
To a whet stone, which being blunt it self, makes a knife sharp. To a painter, which being deformed himself, makes a picture fair.
p-acp dt vvn 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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1073
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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1074
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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1075
To a nightingale, which beeing restles and sitting vpon a thorne her selfe, brings others by her singing into a sweet sleepe.
To a nightingale, which being restless and sitting upon a thorn her self, brings Others by her singing into a sweet sleep.
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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1076
To a goldsmith, which beeing beggerly and hauing not one peice of pla• … e to vse himselfe, hath store for othe• … s which he • … hewes and sels in his shoppe.
To a goldsmith, which being beggarly and having not one piece of pla• … e to use himself, hath store for othe• … s which he • … hues and sells in his shop.
p-acp dt n1, r-crq vbg j cc j-vvg xx crd n1 pp-f n1 … sy pc-acp vvi px31, vhz n1 p-acp n1 … sy r-crq pns31 • … n2 cc vvz p-acp po31 n1.
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1077
Lastly, to a ridiculous actor in the citie of Smyrna, which pronouncing, ô coelum, O hea• … en, pointed with his finger toward the ground:
Lastly, to a ridiculous actor in the City of Smyrna, which pronouncing, o coelum, Oh hea• … en, 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 … fw-fr, vvn p-acp po31 n1 p-acp dt n1:
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1078
which when Polemo the chiefest 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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1079
but went from the companie in a chafe, saying, This foole hath made a solecisme with his hand:
but went from the company in a chafe, saying, This fool hath made a solecism with his hand:
cc-acp vvd p-acp dt n1 p-acp dt n1, vvg, d n1 vhz vvn dt n1 p-acp po31 n1:
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1080
he hath spoken false Latine with his hand. Such are all they, which teach one thing, and do another: he hath spoken false Latin with his hand. Such Are all they, which teach one thing, and doe Another:
pns31 vhz vvn j jp p-acp po31 n1. d vbr d pns32, r-crq vvb pi n1, cc n1 j-jn:
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1081
which teach well, and doe ill. They are like a blunt whetstone: a deformed painter: a weather-beaten signe: a deafe bell: a restles nightingale: a beggerly goldsmith:
which teach well, and do ill. They Are like a blunt whetstone: a deformed painter: a Weather-beaten Signen: a deaf bell: a restless nightingale: a beggarly goldsmith:
r-crq vvb av, cc vdb av-jn. 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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1082
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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1083
But • … e that sitteth in the heauen, shall laugh • … ll such to scorne, the Lord shall haue • … em in derision,
But • … e that Sitteth in the heaven, shall laugh • … ll such to scorn, the Lord shall have • … em in derision,
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1084
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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1085
Because hovvsoeuer they haue the heauen commonly at their tongues ende, yet they haue the earth continually at their fingers end.
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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1086
So that they speake false Latine vvith their hand, nay that vvhich is vvorse, they speake false Diuinitie vvith their hand.
So that they speak false Latin with their hand, nay that which is Worse, they speak false Divinity with their hand.
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1087
Whereas vve might easily auoide all such irregularitie, and make true cō gruitie betvveene the tongue and the • … ād,
Whereas we might Easily avoid all such irregularity, and make true con gruitie between the tongue and the • … and,
cs pns12 vmd av-j vvi d d n1, cc vvi j vvb n1 p-acp dt n1 cc dt • … cc,
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1088
if vve vvould 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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1089
For then, I assure you, vve should euery one of vs play our parts so vvell, that in th• … ende, the tragedie of this wofull life being on• … e 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 th• … end, the tragedy of this woeful life being on• … e finished, we should have an applause and a plaudite of the Whole theatre, not only of men and Angels,
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1090
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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1091
The sirst negatiue, what must not be: neither Pastor nor people must teach one thing and doe another. That must not be.
The sirst 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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1092
The second affirmatiue, what must be: both Pastor and people must doe that themselues, which they teach others to doe. That must be.
The second affirmative, what must be: both Pastor 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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1093
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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1094
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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1095
Where almightie God appointeth the selfe same sacrifice should be offred for the sinne of the Priest, which is offred 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.
q-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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1096
So that all the people may better sinne, though it be a thousand times, thē the Priest may sinne though it be but once.
So that all the people may better sin, though it be a thousand times, them the Priest may sin though it be but once.
av cst d dt n1 vmb vvi n1, cs pn31 vbb dt crd n2, pno32 dt n1 vmb vvi cs pn31 vbi cc-acp a-acp.
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1097
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: cc-acp dt n1 vvg vvz av-dc p-acp po31 n1 av p-acp po31 n1.
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1098
Therefore Moses beeing commanded by throwing downe his rod, to worke miracles, deliuered it to Aaron.
Therefore Moses being commanded by throwing down his rod, to work Miracles, Delivered it to Aaron.
av np1 vbg vvn p-acp vvg a-acp po31 n1, pc-acp vvi n2, vvd pn31 p-acp np1.
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1099
To signifie, that especially it belongeth to him to doe somewhat himselfe, whose dutie is to teach others.
To signify, that especially it belongeth to him to do somewhat himself, whose duty is to teach Others.
p-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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1100
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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1101
They say one thing, and doe another.
They say one thing, and doe Another.
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They bind heauie burthens which they tie vpon other mens backes, but touch not these burthens themselues, They bind heavy burdens which they tie upon other men's backs, but touch not these burdens themselves,
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so much as with the least of their fingers.
so much as with the least of their fingers.
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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:
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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.
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Whereas the Apostle making Timothy an example for all Ministers to followe, writeth thus to him;
Whereas the Apostle making Timothy an Exampl for all Ministers to follow, Writeth thus to him;
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Take heed to thy selfe, and to doctrine: for in doing so, thou shalt both saue thy selfe, and them that heare thee.
Take heed to thy self, and to Doctrine: for in doing so, thou shalt both save thy self, and them that hear thee.
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1108
By taking heede to thy doctrine, thou shalt saue them that heare thee: by taking heede to thy selfe, thou shalt saue thy selfe.
By taking heed to thy Doctrine, thou shalt save them that hear thee: by taking heed to thy self, thou shalt save thy self.
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1109
Otherwise if thou take heede to thy doctrine, and not to thy selfe, thou maiest well saue others that heare thee,
Otherwise if thou take heed to thy Doctrine, and not to thy self, thou Mayest well save Others that hear thee,
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but thy selfe thou canst not saue.
but thy self thou Canst not save.
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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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1112
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,
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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,
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1114
and yet doth ill, whereby he himselfe is accursed? Is it not likely that God will rather respect his cursed doing to punish it,
and yet does ill, whereby he himself is accursed? Is it not likely that God will rather respect his cursed doing to Punish it,
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then regard his blessed teaching to praise it? Certainely the Psalmist puts the matter out of all doubt, where he saies, That God will surely cast away, God will reiect, God will destroy the enemie and the auenger. The enemie and the auenger:
then regard his blessed teaching to praise it? Certainly the Psalmist 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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1116
Who is he? He that is an enemie 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,
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and yet would seeme to be an auenger, to be a maintainer, to be a defender of Gods glorie, in that he teacheth well, he is the enemie 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.
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(8) sermon (DIV1)
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1118
And such an one as this, which is indeede an enemie, and yet would seeme to be an auenger, which is indeede 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,
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1119
and yet would seeme to be • … friend, which doth indeede ill, and yet would seeme to teach well, such an one I say, will God destroy.
and yet would seem to be • … friend, which does indeed ill, and yet would seem to teach well, such an one I say, will God destroy.
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(8) sermon (DIV1)
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1120
To the wicked thus saith the Lord, Why doest thou • … reach my lawes,
To the wicked thus Says the Lord, Why dost thou • … reach my laws,
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and take my statutes in thy mouth, whereas thou hatest to be thy selfe reformed by them, and hast • … st my words behind thee? By thine owne mouth, by thine owne confession I will condemne thee, thou naughtie, thou lewd seruant.
and take my statutes in thy Mouth, whereas thou Hatest to be thy self reformed by them, and hast • … Saint my words behind thee? By thine own Mouth, by thine own Confessi I will condemn thee, thou naughty, thou lewd servant.
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(8) sermon (DIV1)
55
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Thine owne words shall accuse thee, and not I, yea thine owne lips shall beare witnesse against thee.
Thine own words shall accuse thee, and not I, yea thine own lips shall bear witness against thee.
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1123
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, and pryest into other mens matters,
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, and priest into other men's matters,
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55
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and doest not first goe to thine owne house, and see that all be well in thy 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 dost not First go to thine own house, and see that all be well in thy 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,
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then preach to thy selfe as well as others. If thou be a Phisitian, 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.
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1126
Seeing indeed as Hierome writeth, he is too nice and too dai• … tie a Physitian, either for the body or els for the soule, which prescribeth fasting to others,
Seeing indeed as Jerome Writeth, he is too Nicaenae and too dai• … tie a physician, either for the body or Else for the soul, which prescribeth fasting to Others,
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(8) sermon (DIV1)
55
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1127
and is sicke of a surset himselfe.
and is sick of a surset himself.
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1128
Wherefore the godly Pastor must not prescribe fasting to others and be sicke of a surfet himselfe, he must not teach one thing and doe an other.
Wherefore the godly Pastor must not prescribe fasting to Others and be sick of a surfeit himself, he must not teach one thing and do an other.
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1129
For not he that onely teacheth, but He 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.
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1130
Now the people also are forbidden to teach one thing and doe another, • … s well as the pastor.
Now the people also Are forbidden to teach one thing and doe Another, • … s well as the pastor.
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For all Christians 〈 ◊ 〉 imitate the example of Christ.
For all Christians 〈 ◊ 〉 imitate the Exampl of christ.
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And f• … r Christ S. Iohn tells vs, that he was full of grace and truth.
And f• … r christ S. John tells us, that he was full of grace and truth.
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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.
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1134
Saint Peter likewise, that he 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.
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Many haue no guile found in their mouthes, which notwithstanding doe sinne.
Many have no guile found in their mouths, which notwithstanding do sin.
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But euen as Christ had neither guile in his teaching, nor yet sinne in his doing:
But even as christ had neither guile in his teaching, nor yet sin in his doing:
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1137
so we that are Christians must neither deceiue others by teaching guilefully, 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.
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1138
For we know 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.
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1139
Neither yet euery one that saith, The Temple of the Lord, the Temple of the Lord, shal be blessed.
Neither yet every one that Says, The Temple of the Lord, the Temple of the Lord, shall be blessed.
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1140
Seeing oftentimes a man, the nearer he is to the Temple of the Lord, the further he 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.
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1141
Therefore as that figtree was accursed, which did beare leaues, and no fruit: so shall euerie 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.
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1142
I meane, a slourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be euer tormented.
I mean, a slourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be ever tormented.
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1143
For knowing his masters wil, nay knowing it so wel, 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,
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& yet doing it not himself, he shalbe beatē with many stripes.
& yet doing it not himself, he shall beaten with many stripes.
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1145
Chrysostome saith, that drunkē 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;
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(8) sermon (DIV1)
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1146
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.
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1147
But such as know their masters will, and doe 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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1148
For though the string of their tongue be loose, as that stammerers in the Gospel was,
For though the string of their tongue be lose, as that stammerers in the Gospel was,
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1149
so that they can teach well enough:
so that they can teach well enough:
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1150
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,
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1151
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.
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(8) sermon (DIV1)
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1152
Therefore they draw neere to God with their tongues, but are farre from him with their rains.
Therefore they draw near to God with their tongues, but Are Far from him with their rains.
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1153
Yea they are so farre from comming to him with their hearts, that they neuer come neere him so much as with their hands.
Yea they Are so Far from coming to him with their hearts, that they never come near him so much as with their hands.
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56
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1154
But though they haue the smooth tongue of Iacob, which teacheth well; yet they haue the rough hand of Esau, which doeth ill.
But though they have the smooth tongue of Iacob, which Teaches well; yet they have the rough hand of Esau, which doth ill.
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1155
Such doe not touch Christ, but throng Christ.
Such do not touch christ, but throng christ.
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1156
They touch Christ, as that good woman did, which follow him, and come neere vnto him by well doing.
They touch christ, as that good woman did, which follow him, and come near unto him by well doing.
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(8) sermon (DIV1)
56
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1157
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;
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1158
which are as wells without water, or as clouds without raine. Such, as the Prophet Ie• … emie speaketh, doe steale Gods word.
which Are as wells without water, or as Clouds without rain. Such, as the Prophet Ie• … emie speaks, do steal God's word.
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1159
They haue not onely false and lying tongues, but also filching and stealing tongues. They have not only false and lying tongues, but also filching and stealing tongues.
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56
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1160
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.
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1161
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.
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1162
Yet as I noted before, that these speake 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.
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1163
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,
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,
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whereas indeed they are vnrighteous, in that they doe the workes of the deuill Wherefore we that are a holy people, must not teach the words of God,
whereas indeed they Are unrighteous, in that they do the works of the Devil Wherefore we that Are a holy people, must not teach the words of God,
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and doe the workes of the deuill; we must not teach one thing, and doe an other.
and do the works of the Devil; we must not teach one thing, and do an other.
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For not he that onely teacheth, but He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
For not he that only Teaches, but He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
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Thus much for the first part negatiue, vvhat must not be. Neither pastor nor people must teach one thing and doe an other. That must not be.
Thus much for the First part negative, what must not be. Neither pastor nor people must teach one thing and do an other. That must not be.
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The second part affirmatiue follovveth, what must be. Both pastor and people must doe that themselues vvhich they reach others to doe. That must be.
The second part affirmative Followeth, what must be. Both pastor and people must do that themselves which they reach Others to doe. That must be.
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First for the pastor he hath two kind of garments. A brestplate, and an Ephod. The breast-plate shevves that he 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:
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the Ephod shews that he must haue conscience to doe that vvhich he teacheth. And in the very brestplate it selfe is vvritten, 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 Teaches. And in the very breastplate it self is written, not only Urim, but also Thummim. Vrim signifies Light. Thummim signifies perfection.
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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:
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not only 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.
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For euen as the snuffers of the tabernacle were made of pure golde:
For even as the snuffers of the tabernacle were made of pure gold:
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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.
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Hence it is that the Priest hath out of the sacrifices for his share, the shake breast and the right shoulder.
Hence it is that the Priest hath out of the Sacrifices for his share, the shake breast and the right shoulder.
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The shake-breast puts him in minde of teaching well: the right shoulder puts him in minde of doing well.
The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well.
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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:
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a chariot goes in the right way it selfe.
a chariot Goes in the right Way it self.
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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,
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but also as a chariot, he must followe a good course, and walke in the right way himselfe.
but also as a chariot, he must follow a good course, and walk in the right Way himself.
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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.
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Therefore he hath vpon the fringes of his vesture pomgranats and bells.
Therefore he hath upon the fringes of his vesture Pomegranates and Bells'.
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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,
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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.
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For the godly pastor must not only say well, and sound out the word of the Lord to others clearely as a bell,
For the godly pastor 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 he must doe well. and as a pomegranate be fruitfull himselfe and full of good workes.
but also he must do well. and as a pomegranate be fruitful himself and full of good works.
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Euen as the pillars of the tabernacle were made of Shittim wood, and ouerlaid with pure gold:
Eve 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 pillars of the Church) must not onely be ouerlaid outwardly with pure gold, te• … ching 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, te• … ching the word of God purely,
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but also they must doe as they say, and inwardly be made of Shitrim woode, which neuer corrupteth, neuer rotteth, hauing no corruption, no rottennes in their liues.
but also they must do as they say, and inwardly be made of Shitrim wood, which never corrupteth, never rotteth, having no corruption, no rottenness in their lives.
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Hereupon our Lord, speaking to his Prophet saies, Lift vp thy voice as a trumpet.
Hereupon our Lord, speaking to his Prophet Says, Lift up thy voice as a trumpet.
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Diuers things there are which sound louder then a trumpet, The sea, the thunder, or such like.
Diverse things there Are which found Louder then a trumpet, 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 winds 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 wel, 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 he must support it, and hold it vp with his hands.
but also by doing well he must support it, and 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 iu a speculatiue kind of discoursing:
Many Preachers Are full of Feathers, and can soar aloft ju a speculative kind of discoursing:
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but if you should search for hands vnder their wings, perhaps you should scarse find many times so much as halfe a hand amongst them.
but if you should search for hands 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. Els 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 apaee, and edifie verie much.
But if they do as fast as they say, then they shall built apaee, 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.
Therefore Saint Paul exhorteth Timothy to show himself a workman, which needs not to be ashamed, dividing the word of God aright.
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He must not onely be a word-man, but also a work-man.
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 〈 ◊ 〉 his best to shewe himselfe a workeman which neede not be asham'd.
but also labour with the other hand, and 〈 ◊ 〉 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 shewe the true patterne of holesome words. Holsome 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 holsome words, is well doing.
the true pattern of wholesome words, is well doing.
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So that he shewes the true patterne of holsome 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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he 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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he must haue vpon the fringes of his vesture, not onely bells, but also pomgranats ▪ he must be like the pillars of the tabernacle, not onely 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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he 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 also hands vnder his wings:
he must not only have wings, but also hands under his wings:
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he must not onely with his lippes vtter knowledge to others, but also keepe knowledge himsel• … e:
he must not only with his lips utter knowledge to Others, but also keep knowledge himsel• … e:
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he 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:
pns31 vmb xx av-j vvi dt n1 pp-f np1 av, cc-acp av vvi px31 dt n1 r-crq vvb xx vbi j:
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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 sum 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:
pns31 vmb xx av-j vvi j n2, cc-acp av vvi dt j n1 pp-f j n2, r-crq vbz dt j n1. dt n1 vbz d:
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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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For He that both doth and teacheth, the same shalbe called great in the kingdom of heauen.
For He that both does and Teaches, the same shall 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.
av dt n1 av vbr vvn pc-acp vdi d px32, r-crq pns32 vvb n2-jn p-acp n1, c-acp av c-acp dt n1.
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We read that Abraham buried Sarah in the ca• … e of Macpelah, that is in a double sepulchre.
We read that Abraham buried Sarah in the ca• … e of Machpelah, that is in a double Sepulchre.
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He that burieth his minde in knowledge onely, without any care of practise, he buries Sarah in a single fepulchre:
He that burieth his mind in knowledge only, without any care of practice, he buries Sarah in a single fepulchre:
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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 sepulch• … e.
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 sepulch• … e.
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And so must all we doe which are the true childr• … n of Abraham.
And so must all we do which Are the true childr• … n 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 〈 ◊ 〉, signisies as well a lippe, as a la• … er.
Now the word 〈 ◊ 〉, signifies as well a lip, as a la• … er.
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So that the la• … er which washeth must haue a base, and the lippe which teacheth must haue a foote.
So that the la• … er which washes must have a base, and the lip which Teaches must have a foot.
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Otherwise if tea ching doe not stand vpon doing as vpon a foote, then surely it is footelesse,
Otherwise if tea ching 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 writ a booke against me, would not I take it vpon my shoulder,
Holy Job Says thus, Though mine adversary should writ a book against me, would not I take it upon my shoulder,
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and bind it as a crowne vnto me? That which he saith of his aduersaries booke, may not altogether vnsitly bee applied to Gods booke which we must studie, not so much that we may bind it to our head,
and bind it as a 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 euerie way a crowne vnto vs. Simeon the • … nne of Onias was as a saire Oliue tree that is • … uitfull,
Then shall it be every Way a crown unto us Simeon the • … nne of Onias was as a saire Olive tree that is • … uitfull,
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and as a Cypres tree, which groweth vp to the clouds. A Cypres tree is high but barren:
and as a Cypress tree, which grows up to the Clouds. A Cypress tree is high but barren:
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an Oliue tree is fruitfull but lowe.
an Olive tree is fruitful but low.
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So a christian must, not only as a cypres tree 〈 ◊ 〉 vp to the clouds, by a high gif• … in teaching,
So a christian must, not only as a cypress tree 〈 ◊ 〉 up to the Clouds, by a high gif• … in teaching,
np1 dt njp vmb, xx av-j c-acp dt n1 n1 〈 sy 〉 a-acp p-acp dt n2, p-acp dt j n1 … p-acp vvg,
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but also he must as an oliue tree bring forth the oyle of mercie, 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:
But though he be an olive, yet he shall be as high as the cypress tree:
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and though he be a cypres, 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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Noah is appointed to make a window 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 window for contemplation as Daniel had, who saide his praiers thrice a day looking out of his chamber window;
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 dore sor action as Abraham had, who entertained his guests about the heat of the day, sitting in his tent doore.
but also he must have a door sor actium as Abraham had, who entertained his guests about the heat of the day, sitting in his tent door.
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At the window of contemplation he must meditate and looke to his teaching; at the doore of action he 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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Therefore by the olde law all those beasts are accounted vnclean that chew the cud, but diuide not the 〈 ◊ 〉;
Therefore by the old law all those beasts Are accounted unclean that chew the cud, but divide not the 〈 ◊ 〉;
av p-acp dt j n1 d d n2 vbr vvn j cst vvb dt n1, cc-acp vvb xx dt 〈 sy 〉;
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which law 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 chew 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 fouldiers which kneeled down to lap 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 onely 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 doe 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 he teacheth.
and doth that which he Teaches.
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Our Sauiour speaking to his Spouse, saies thus, Let me see thy fight, let me heare thy voice.
Our Saviour speaking to his Spouse, Says thus, Let me see thy fight, let me hear thy voice.
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As if he should say, Let me not onely heare a voice of thy teaching, but also see a sight of thy doing.
As if he should say, Let me not only hear a voice of thy teaching, but also see a sighed of thy doing.
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Let me see thy sight, let me heare thy voice.
Let me see thy sighed, let me hear thy voice.
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Whereupon Seneca saies fitly, Be sure thou imitate him aboue all other, whome thou maist admire more when thou seest his sight,
Whereupon Senecca 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. So Paul wisheth the Philippians to follow those things which they had heard of him, and seene in him.
then when thou Hearst his voice. 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 mightie in words, and weake, or no bodie in deedes: but mightie 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. So the Baptist was a shining, and a burning light.
in like sort doing is the fruit of teaching. So the Baptist was a shining, and a burning Light.
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He shined in knowledge, which made him able to teach well, he burned in zeale, which made him willing to doe well.
He shined in knowledge, which made him able to teach well, he burned in zeal, which made him willing to do well.
pns31 vvd p-acp n1, r-crq vvd pno31 j pc-acp vvi av, pns31 vvd p-acp n1, r-crq vvd pno31 j pc-acp vdi av.
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So Dauid saies, Establish me with thy free spirit, then shall • … teach thy way vnto the wicked.
So David Says, Establish me with thy free Spirit, then shall • … 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 burie 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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he 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 onely be a cvpres tree, but also an oliue tree: he must with Noa make him not only a window, but also a dore:
he must with Simeon, not only be a cvpres tree, but also an olive tree: he must with Noa make him not only a window, but also a door:
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he must with those cleane beasts, not onely chew 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 onely haue a distaffe, but also put his singers to it:
he must with the wise woman, not only have a distaff, but also put his singers to it:
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he must with the Church, not only 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,
even as Moses was mighty, not only in words, but also in Deeds ▪ even as Aaron's rod did bear not only blossoms,
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but also almonds ▪ euen as Io• … Hiptist was a light, not only shining, but alfo burning:
but also almonds ▪ even as Io• … Hiptist was a Light, not only shining, but also burning:
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euen as king Dauid was a prophet, not onely 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 sum of all is this:
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The syncere setuant of God, must not onely teach well, but also 〈 ◊ 〉 well.
The sincere setuant of God, must not only teach well, but also 〈 ◊ 〉 well.
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For He that both doeth and teacheth, the same shall be 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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Sosiades a heathen man could say thus much, Better done then said. A good thing if thou knowe it, doe it.
Sosiades 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, but Come ye hither: I will goe with you;
It is written of Julius Caesar, that he never said to his Soldiers, Item. but Venite: he never said, Go you yonder, but Come you hither: I will go with you;
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nay I will goe before you.
nay I will go before you.
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And so saies our heauenly Captaine and conquerour Iesus Christ, not Ite, but Venite, Come vnto me all ye that labour,
And so Says 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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He 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 traytours 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 mecke and humble in heart.
Learn of me, Because I am mecke 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 twoedged 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, secke to redresse abuses, striue against sinnes,
why so many Preachers in their Churches, so many Masters in their families, secke 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 twoedged sword, but with a backsword.
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The sword which they fight with all is very sharpe, and cuts deepe on the teaching-side,
The sword which they fight with all is very sharp, and cuts deep on the teaching-side,
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but it is blunt and hath no edge at all on the doing-side.
but it is blunt and hath no edge At all on the doing-side.
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Wheras if we would fight against vngodlines with this twoedged sword, both by teaching and doing, we should soone cut downe sinne in such sort,
Whereas if we would fight against ungodliness with this twoedged sword, both by teaching and doing, we should soon Cut down sin in such sort,
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as it should neuer be 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 goodnes and 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 and knowledge.
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Goodnes, that I may doe 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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Theresore O Lord giue me goodnes and knowledge. But first goodnes, and then knowledge. Because indeede, one heartfull of goodnesse, is worth a 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 a hundred headfulls of knowledge:
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one handfull of doing, is worth a hundred tongue-fulls of teaching.
one handful of doing, is worth a hundred tongue-fulls of teaching.
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For what is the hand else, but the very seale of the tongue? So that as a writing is not pleadable by the law of man without seales;
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;
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no more is a word warrantable by the law of God, without works.
no more is a word warrantable by the law of God, without works.
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And theresore if they which serue the beast, receiue the marke os the beast, not onely in their foreheads,
And Therefore if they which serve the beast, receive the mark os the beast, not only in their foreheads,
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but also in their ha• … ds:
but also in their ha• … ds:
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how much more the• … ought we which serue the huing God, to receiue the marke of God, not onely in our foreheads by open professing of him but also in our hands by faithfull • … sing that which we professe.
how much more the• … ought we which serve the huing God, to receive the mark of God, not only in our foreheads by open professing of him but also in our hands by faithful • … sing that which we profess.
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Therefore it is a vsuall phrase well-nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand os Zacharie, or such like:
Therefore it is a usual phrase well-nigh in all the prophets to say, The word of the Lord by the hand of Amos, by the hand os Zacharias, or such like:
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I know indeede it is an Hebrevve phrase, vvhere the hand of the Prophet signifieth the ministerie of the Prophet.
I know indeed it is an Hebrevve 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 dealt so,
But yet this phrase may give us thus much to understand, that if the prophets dealt so,
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as euery vvord of God passed not only thorough their mouthes, but also through their hands, that then vve also must so deale in hearing & handling the vvord of God,
as every word of God passed not only through their mouths, but also through their hands, that then we also must so deal in hearing & handling the word of God,
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as vve may bring vnto God saies Agapetus, not onely a profering of vvords, but also an offring of vvorks.
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 vvords,
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 vvorks, may glorifie your father vvhich 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 vve glorifie our father vvhich is in heauen, he vvill glorifie vs his children vvhich 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 seare of the Lord is the beginning of vvisedome, 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 sear 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 cloauen and diuided into fingers; So were the Apostles tongues.
Do you not see how our hands Are cloauen 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 happely obtaine so much grace and goodnes 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, we 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 enstalled with Christ and his Apostles, in the throne of glorie, when we shall heare him say vnto vs, Come ye blessed of my Father, inherite 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 you blessed of my Father, inherit the Kingdom of heaven prepared for you.
pns12 vmb vbi vvn p-acp np1 cc po31 n2, p-acp dt n1 pp-f n1, c-crq pns12 vmb vvi pno31 vvi p-acp pno12, vvb pn22 vvn pp-f po11 n1, vvb dt n1 pp-f n1 vvn p-acp pn22.
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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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ye haue not onely said well, but done well: therefore now you shall be great in the kingdome of heauen.
you have not only said well, but done well: Therefore now you shall be great in the Kingdom of heaven.
pn22 vhb xx av-j vvn av, cc-acp vdi av: av av pn22 vmb vbi j p-acp dt n1 pp-f n1.
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To the which kingdom of heauen, we beseech thee, O Lord, to bring vs, euen for Iesus Christs sake. Amen.
To the which Kingdom of heaven, we beseech thee, Oh Lord, to bring us, even for Iesus Christ sake. Amen.
p-acp dt r-crq n1 pp-f n1, pns12 vvb pno21, uh n1, pc-acp vvi pno12, av p-acp np1 npg1 n1. uh-n.
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A SERMON PREACHED BEFORE the Kings Maiestie at Drayton in 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 Drayton in Northamptonshire. August. 6. 1605. Psalm 132. 18. As for his enemies I shall cloth them with shame;
dt n1 vvn p-acp dt ng1 n1 p-acp np1 p-acp np1. np1. crd crd np1 crd crd c-acp p-acp po31 n2 pns11 vmb n1 pno32 p-acp n1;
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but vpon himselfe shall his Crowne flourish. THe Royall Prophet hauing setled himselfe in his kingdom 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;
cc-acp p-acp px31 vmb po31 n1 vvi. dt j n1 vhg vvn px31 p-acp po31 n1 vvg p-acp po31 d n1;
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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;
cc a-acp vhg p-acp d n2-vvg p-acp cc av, p-acp n1 vvd av dt n1 av p-acp np1;
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maketh here his most zealous and deuout praier 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.
vvz av po31 av-ds j cc j n1 p-acp np1 p-acp dt n1 pp-f po31 n1 av-d p-acp dt n1 cc n1 vvn p-acp po31 n1.
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Returne, O Lord, to thy resting place, sai's he, thou and the Arke of thy strength.
Return, Oh Lord, to thy resting place, sai's he, thou and the Ark of thy strength.
vvb, uh n1, p-acp po21 j-vvg n1, vvz pns31, pns21 cc dt n1 pp-f po21 n1.
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Let thy Priests be cloathed vvith righteousnesse, and let thy Saints sing vvith ioyfulnesse. For thy seruant Dauids sake turne not avvay 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.
vvb po21 n2 vbb vvn p-acp n1, cc vvb po21 n2 vvb p-acp n1. p-acp po21 n1 npg1 n1 vvb xx av dt n1 pp-f po21 j-vvn.
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Novv that he might apparantly see hovv neere the Lord is to all them that call vpon him in faithfulnesse and truth, he vvaiteth not long for an ansvver,
Now that he might apparently see how near the Lord is to all them that call upon him in faithfulness and truth, he waiteth not long for an answer,
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but carries it avvay vvith him before he depart.
but carries it away with him before he depart.
cc-acp vvz pn31 av p-acp pno31 c-acp pns31 vvb.
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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;
p-acp p-acp npg1 n1, vvb uh n1, p-acp po21 j-vvg n1, pns21, cc dt n1 pp-f po21 n1;
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Gods ansvver is this, This shall be my resting place, here vvill I dvvell, 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.
npg1 n1 vbz d, d vmb vbi po11 j-vvg n1, av vmb pns11 vvb, c-acp pns11 vhb dt n1 av.
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I vvill blesse her victualls vvith increase, and vvill satisfie her poore vvith breade.
I will bless her victuals with increase, and will satisfy her poor with bread.
pns11 vmb vvi po31 n2 p-acp n1, cc vmb vvi po31 j p-acp n1.
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To Dauids petition, Let thy Priests be cloathed vvith righteousnesse, and let thy Saints sing vvith ioyfulnesse;
To David petition, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness;
p-acp npg1 n1, vvb po21 n2 vbb vvn p-acp n1, cc vvb po21 n2 vvb p-acp n1;
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Gods ansvver is this, I vvill cloath her Priests vvith 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;
npg1 n1 vbz d, pns11 vmb n1 po31 n2 p-acp n1, cc po31 n2 vmb vvi cc vvi. ord, p-acp npg1 n1;
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For thy seruant Dauids sake turne not away the face of thine anointed: 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 to flourish, I, I haue ordained a light for mine anointed.
There shall I make the horn of David to flourish, I, I have ordained a Light for mine anointed.
pc-acp vmb pns11 vvi dt n1 pp-f np1 pc-acp vvi, pns11, pns11 vhb vvn dt n1 p-acp po11 j-vvn.
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As for his enemies, I shall cloath them with shame; but vpon himself shal his crown slorish.
As for his enemies, I shall cloth them with shame; but upon himself shall his crown slorish.
p-acp p-acp po31 n2, pns11 vmb n1 pno32 p-acp n1; cc-acp p-acp px31 vmb po31 n1 vvi.
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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 anointed? Nay, that will I neuer doe, I will indeede turne away the face of the enemies of mine anointed.
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.
vvb av dt n1 pp-f po11 j-vvn? uh-x, cst vmb pns11 av-x vdb, pns11 vmb av vvi av dt n1 pp-f dt n2 pp-f po11 j-vvn.
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Their face shall be couered with confusion, and cloathed with shame: But contrariwise, I haue ordained a light for mine anointed.
Their face shall be covered with confusion, and clothed with shame: But contrariwise, I have ordained a Light for mine anointed.
po32 n1 vmb vbi vvn p-acp n1, cc vvn p-acp n1: cc-acp av, pns11 vhb vvn dt n1 p-acp po11 j-vvn.
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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.
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For neuer were any so cloathed 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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There eitie 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 eitie 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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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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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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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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yea God hath giuen him a name aboue al names, that at the most sweete and most excellent name of Iesus, euerie knee and euerie heart also might doe obeysance.
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 obeisance.
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 n1.
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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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Neuerthelesse in a secondarie sort this promise may be applyed 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 vvd av p-acp np1, r-crq vbds dt j n1 pp-f np1;
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and so consequently to euerie faithfull successor of Dauid, which is Christs vicegerent and liefienant vpon earth.
and so consequently to every faithful successor of David, which is Christ vicegerent and liefienant 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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For yee knowe what vvas the ende of all Dauids enemies: Absolom his disobedient sonne hung vp by the goldylockes of pride.
For ye know what was the end of all David enemies: Absalom his disobedient son hung up by the goldylockes of pride.
p-acp pn22 vvb r-crq vbds dt n1 pp-f d npg1 n2: np1 po31 j n1 vvd a-acp p-acp dt n2 pp-f n1.
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Achitophel his travterous Counsellor made avvay himselfe.
Ahithophel his travterous Counsellor made away himself.
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Shemei a reuiler of him, and a de• … ractor from him, in his gray haires put to a shamefull death.
Shimei a reviler of him, and a de• … ractor from him, in his grey hairs put to a shameful death.
np1 dt n1 pp-f pno31, cc dt n1 … n1 p-acp pno31, p-acp po31 j-jn n2 vvn p-acp dt j n1.
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The same may be saide 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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For though many enemies, specially Autiochus 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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yet mangre their heads and their he• … ts, Dauids crowne yet flourished and continued in his stocke, till at the length the sonne of Dauid came into the vvorld;
yet maugre their Heads and their he• … ts, 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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of vvhome 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;
pp-f ro-crq dt n1 np1 vvd p-acp dt j-vvn n1 vvi p-acp d n1; pns31 vmb vbi j, cc vmb vbi vvn dt n1 pp-f dt av-ds j;
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and the Lord God shall giue him the throne of his Father Dauid, and he shall be ruler ouer the house o• … Iacob,
and the Lord God shall give him the throne of his Father David, and he shall be ruler over the house o• … Iacob,
cc dt n1 np1 vmb vvi pno31 dt n1 pp-f po31 n1 np1, cc pns31 vmb vbi n1 p-acp dt n1 n1 … np1,
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and of his kingdome shall be no ende.
and of his Kingdom shall be no end.
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Novv if this Scripture be so notably verified in Dauid, he hauing faithfully serued in his time,
Now if this Scripture be so notably verified in David, he having faithfully served in his time,
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and bee• … g novv by the vvill of God dead;
and bee• … g now by the will of God dead;
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no reason but that vve 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.
dx n1 cc-acp cst pns12 vmb vvi pn31 av av-j pp-f d j crd pp-f np1, r-crq vvz p-acp npg1 n2, vvg p-acp cc av p-acp ng1 n1.
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As for his enemies, I shall cloath them with shame; but vpon himselse shal 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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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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secondly shal haue a flourishing crown. As for his enemies I shall cloth them with shame;
secondly shall have a flourishing crown. As for his enemies I shall cloth them with shame;
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but vpon himselfe shall his crowne flourish.
but upon himself shall his crown flourish.
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The shame which the Lord God assureth Dauid shall light vpon his enemies, is a veri• … dreadfull iudgement against them. Nicetas saies plainely;
The shame which the Lord God assureth David shall Light upon his enemies, is a veri• … dreadful judgement against them. Nicetas Says plainly;
dt n1 r-crq dt n1 np1 vvz np1 vmb vvi p-acp po31 n2, vbz dt n1 … j n1 p-acp pno32. np1 vvz av-j;
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No punishment so grieuous as shame. And Nazianzene yet more expressely; Better were a man die right out, then still liue in reproach and shame.
No punishment so grievous as shame. And Nazianzene yet more expressly; Better were a man die right out, then still live in reproach 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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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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Aiax beeing readie to dispatch himselfe, vsed these as his last words;
Ajax being ready to dispatch himself, used these as his last words;
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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.
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What should I speake of any more Grecians, or Romanes, as of Brutus, Cassius, Antonius, Cato Vticensis,
What should I speak of any more Greeks, or Romans, as of Brutus, Cassius, Antonius, Cato Vincennes,
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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and such others? In Scripture we haue a plaine proofe. Mightie 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 p-acp pc-acp vvi dt j-jn n1 p-acp po31 d n1, vvd av:
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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 eyes.
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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He desired rather once to die valiantly, then long to liue wretchedly.
He desired rather once to die valiantly, then long to live wretchedly.
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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:
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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,
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1417
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.
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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;
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1419
shame I say, which is a great deale worse then death it selfe. As for his enemies, saies he, I • … hall cloath them with shame.
shame I say, which is a great deal Worse then death it self. As for his enemies, Says he, I • … hall cloth them with shame.
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1420
Secondly, they shall be clothed with • … hame.
Secondly, they shall be clothed with • … hame.
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To be clothed is an Hebrew 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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1422
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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1423
I cloath her Preists with saluation:
I cloth her Priests with salvation:
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1424
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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1425
that both by their life and doctrine, they shall still further the saluation both of themselues,
that both by their life and Doctrine, they shall still further the salvation both of themselves,
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1426
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;
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1427
That is, shame shall so vnseparably accompanie 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;
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1428
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;
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1429
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.
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1430
But Dauids enemies shall be so shamed, that euen the very 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;
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1431
and the clothing or cloking 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.
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1432
So the Prophet speaketh elsewher• …, Let them be put to confusion and shame together, that reioyce at mine hurt.
So the Prophet speaks elsewher• …, Let them be put to confusion and shame together, that rejoice At mine hurt.
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1433
Let them be clothed 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;
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1434
let it be euen so, O Lord, Let them be clothed with rebuke and dishonour that lift vp themselues against thine anointed.
let it be even so, Oh Lord, Let them be clothed with rebuke and dishonour that lift up themselves against thine anointed.
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1435
And againe, Let shame be vnto him as a cloake that he hath vpon him, and as the girdle that he is alwaies girded with all.
And again, Let shame be unto him as a cloak that he hath upon him, and as the girdle that he is always girded with all.
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1436
And yet againe, Let mine aduersaries be clothed 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.
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1437
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.
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1438
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 vvhich 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.
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1439
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.
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1440
But we read it, Vntill this Tyrannie be ouerpast. And others translate it, Vntill this Calamitie, or this Miserie be ouerpast.
But we read it, Until this Tyranny be overpassed. And Others translate it, Until this Calamity, or this Misery be overpassed.
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1441
Which indifferent acceptation of the Hebrevv vvord, shevveth that nothing doth so tyrannize ouer the conscience, nothing is such a calamitie and miserie to the minde, as iniquitie and sinne.
Which indifferent acceptation of the Hebrew word, Showeth that nothing does so tyrannise over the conscience, nothing is such a calamity and misery to the mind, as iniquity and sin.
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1442
Iudas after he had betraied his Lord and Master, was so confounded in his owne conscien• … e, that he cried out,
Iudas After he had betrayed his Lord and Master, was so confounded in his own conscien• … e, that he cried out,
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1443
and said, I haue sinned, in betraying innocent blood. Proditor Cas• … a, vile traytour: if his blood be innocent, then thy conscience is guiltie.
and said, I have sinned, in betraying innocent blood. Proditor Cas• … a, vile traitor: if his blood be innocent, then thy conscience is guilty.
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1444
And if thou ca• … st confesse thou hast sinned, when it is too late,
And if thou ca• … Saint confess thou hast sinned, when it is too late,
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1445
why diddest thou 〈 ◊ 〉 take heede of sinning when 〈 ◊ 〉 time? I haue sinned saies he, sinned in betraying innocent blood.
why didst thou 〈 ◊ 〉 take heed of sinning when 〈 ◊ 〉 time? I have sinned Says he, sinned in betraying innocent blood.
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1446
A thousand hells could not haue more tormented him, then this desperate sorrowe and extreame shame wherewith his conscience was cloathed, tearing his bowells 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,
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1447
and powring them out when he died.
and Pouring them out when he died.
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1448
Now as for shame in the world, we reade that God did set a marke vpon Cain the murtherer of iust Habel;
Now as for shame in the world, we read that God did Set a mark upon Cain the murderer of just Habel;
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1449
and so consequently the ring-leader of all Dauids enemies.
and so consequently the ringleader of all David enemies.
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1450
Therefore as when men see a wolfe or a foxe, or any such hurtfull beast in the forest, they set all their dogges vpon him;
Therefore as when men see a wolf or a fox, or any such hurtful beast in the forest, they Set all their Dogs upon him;
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1451
so the enemies of the Lords anoynted, 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.
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1452
Maxentius a wicked rebell against his owne Lord the famous Emperour Constantine the great, deuised to haue a bridge made with cock-boats chained together ouer a riuer neere Rome, thinking to traine the Emperour that vvay,
Maxentius a wicked rebel against his own Lord the famous Emperor Constantine the great, devised to have a bridge made with cock-boats chained together over a river near Room, thinking to train the Emperor that Way,
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1453
and there to • … hem in the riuer.
and there to • … hem in the river.
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1454
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.
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1455
And so as Pharaoh was cloathed with shame in the open view and sight of all the world,
And so as Pharaoh was clothed with shame in the open view and sighed of all the world,
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1456
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.
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1457
Lastly, touching shame in the day of iudgement, Dauids enemies at that day, shall stand before the tribunall seat of Christ, beeing naked in all respects else,
Lastly, touching shame in the day of judgement, David enemies At that day, shall stand before the tribunal seat of christ, being naked in all respects Else,
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1458
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;
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1459
whereas the righteous shall be cloathed with incorruption;
whereas the righteous shall be clothed with incorruption;
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1460
yea though in this life with the rich glutton, they haue beene cloathed with purple and fine linnen,
yea though in this life with the rich glutton, they have been clothed with purple and fine linen,
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1461
yet then their attire shall be dishonour, and their garment shall be shame. Thus will the Lord cloath the enemies of his anointed with shame;
yet then their attire shall be dishonour, and their garment shall be shame. Thus will the Lord cloth the enemies of his anointed with shame;
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1462
cloath them in their owne conscienc• …; cloath them in the world; cloath them in the day of iudgement.
cloth them in their own conscienc• …; cloth them in the world; cloth them in the day of judgement.
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1463
As for his enemies I shall cloath them with shame; But vpon himselfe fhall his crowne slourish.
As for his enemies I shall cloth them with shame; But upon himself fhall his crown slourish.
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1464
The one halfe of this Sermon is now past, the other shalbe as soone dispatcht. But vpon him shall his crowne slourish.
The one half of this Sermon is now past, the other shall as soon dispatched. But upon him shall his crown slourish.
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1465
First himselfe shall haue a crowne.
First himself shall have a crown.
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1466
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.
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1467
The souldiers gaue him a royall crowne for a reward of his victorie and triumph ouer the Titans ▪ Hereupon Iupiters priest brought 〈 ◊ 〉 and crownes to the gates of Listra,
The Soldiers gave him a royal crown for a reward of his victory and triumph over the Titans ▪ Hereupon Iupiters priest brought 〈 ◊ 〉 and crowns to the gates of Lystra,
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1468
and would there haue sacrificed to Paul.
and would there have sacrificed to Paul.
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1469
Afterward, when Gods people the Israe• … would needs haue a King, as other nations had round about them;
Afterwards, when God's people the Israe• … would needs have a King, as other Nations had round about them;
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1470
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.
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1471
Hence we read 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,
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1472
and found it the weight of a talent of gold, with pretious 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.
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1473
Though indeed long before that the Amalakite brought him a crowne, which he took from Sauls head when he slewe him.
Though indeed long before that the Amalekite brought him a crown, which he took from Saul's head when he slew him.
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1474
So that the thing God promiseth is this;
So that the thing God promises is this;
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1475
that any crowne which king Dauid should get, either by conquest, or by succession, or by any other iust title, should still slourish 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 slourish more and more.
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1476
Some there are in the world which to be sure of outward ornaments inough, will needes weare a triple crowne.
some there Are in the world which to be sure of outward Ornament enough, will needs wear a triple crown.
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1477
Others haue beene vnwilling to weare that one which they might.
Others have been unwilling to wear that one which they might.
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1478
Canutus, that was absolute king almost of fiue kingdomes somewhat before the conquest, vpon a time in his progresse riding neere the Thames, lighted and sat downe besides the shoare.Canute, that was absolute King almost of fiue kingdoms somewhat before the conquest, upon a time in his progress riding near the Thames, lighted and sat down beside the shore.
np1, cst vbds j n1 av pp-f crd 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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1479
Then, as it were to trie a conclusion, he commanded the water beeing now readie to arise againe and to slow, not to come any neerer him.
Then, as it were to try a conclusion, he commanded the water being now ready to arise again and to slow, not to come any nearer him.
av, c-acp pn31 vbdr pc-acp vvi dt n1, pns31 vvd dt n1 vbg av j pc-acp vvi av cc p-acp j, xx pc-acp vvi d av-jc pno31.
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1480
But the water keeping his naturall course, came still vp higher and higher, till it beganne to wette him.
But the water keeping his natural course, Come still up higher and higher, till it began to wet him.
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1481
Whereupon turning to his Nobles, which were about him, Ye call me (• … aies he) your king and Master, & so indeede I am;
Whereupon turning to his Nobles, which were about him, You call me (• … aies he) your King and Master, & so indeed I am;
c-crq vvg p-acp po31 n2-j, r-crq vbdr p-acp pno31, pn22 vvb pno11 (• … fw-fr pns31) po22 n1 cc n1, cc av av pns11 vbm;
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1482
and yet loe yee, I cannot command so much as this little streame, but doe what I can, that will still doe as it list.
and yet lo ye, I cannot command so much as this little stream, but do what I can, that will still do 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 av vdi p-acp pn31 vvd.
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1483
Whereupon presently he posted to Westminster, and resigned his crown to the crucifixe there; neither could he euer after this be perswaded to weare it any more.
Whereupon presently he posted to Westminster, and resigned his crown to the crucifix there; neither could he ever After this be persuaded to wear it any more.
c-crq av-j pns31 vvd p-acp np1, cc vvd po31 n1 p-acp dt n1 a-acp; av-dx vmd pns31 av p-acp d vbb vvn pc-acp vvi pn31 av-d av-dc.
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1484
Now as the pride of that man of sinne, which sits vnder the signe of the triple crowne, is too intolerable:
Now as the pride of that man of sin, which sits under the Signen of the triple crown, is too intolerable:
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1485
so on the contrarie part this was too much nicenesse in Canutus.
so on the contrary part this was too much niceness in Canute.
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1486
Seeing, it followeth not, because he could not cōmand the sea and the waters, as Christ did, that therefore he might not weare a crowne.
Seeing, it follows not, Because he could not command the sea and the waters, as christ did, that Therefore he might not wear a crown.
vvg, pn31 vvz xx, c-acp pns31 vmd xx vvi dt n1 cc dt n2, c-acp np1 vdd, cst av pns31 vmd xx vvi dt n1.
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1487
For, neither doth Christ himselfe in heauen weare such a crowne, 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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1488
But the truth is this, that royaltie and maiestie, which is essentiall to God, he 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,
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1489
and to his anointed, by participatiō and grace.
and to his anointed, by participation and grace.
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1490
Therefore the Lords anointed, which is as it were his fauourite, may verie well doe 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;
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1491
weare the crowne which God giueth; and yet detest the pride which God abhorreth; and still admire the Maiestie, which God enioyeth:
wear the crown which God gives; and yet detest the pride which God abhorreth; and still admire the Majesty, which God Enjoyeth:
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1492
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;
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1493
in one word, all royalties belonging to a crowne. But vpon himselfe shall his crowne slourish.
in one word, all royalties belonging to a crown. But upon himself shall his crown slourish.
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1494
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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1495
There shall I make the horne of Dauid to • … lourish. A metaphor taken from those goodly creatures, as stagges, and such like;
There shall I make the horn of David to • … lourish. A metaphor taken from those goodly creatures, as stags, and such like;
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1496
whose chiefest beautie and strengh consisteth in their hornes, especially when they bud and branch abroad.
whose chiefest beauty and strength Consisteth in their horns, especially when they bud and branch abroad.
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1497
So in these words, But vpon himselfe shall his crowne slourish.
So in these words, But upon himself shall his crown slourish.
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1498
A plaine allusion to those slowres which either continually, or els a verie long time, keepe fresh and greene.
A plain allusion to those slowres which either continually, or Else a very long time, keep fresh and green.
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1499
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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1500
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.
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1501
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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1502
But vpon himselfe shall his crowne 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.
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1503
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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1504
neither doe they spinne, yet doe I say vnto you, that euen Salomon in all his royaltie was not cloathed like one of these.
neither do they spin, yet do I say unto you, that even Solomon in all his royalty was not clothed like one of these.
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1505
Now if God so cloath the flowers of the sield, which growe to day, and to morrowe are cast into the ouen ▪ how much more shall he cloath Dauid• … enemies with shame;
Now if God so cloth the flowers of the sealed, which grow to day, and to morrow Are cast into the oven ▪ how much more shall he cloth Dauid• … enemies with shame;
av cs np1 av n1 dt n2 pp-f dt vvn, r-crq vvb p-acp n1, cc p-acp n1 vbr vvn p-acp dt n1 ▪ uh-crq d dc vmb pns31 n1 np1 … n2 p-acp n1;
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1506
but vpon himsel• … e make his crowne flourish? For euen as in Salomons Temple, fiue candlesticks at the right side,
but upon himsel• … e make his crown flourish? For even as in Solomon's Temple, fiue candlesticks At the right side,
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1507
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,
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1508
for forme with branches and flowers, did well nigh dazill the eyes of any that entered into the Temple ;
for Form with branches and flowers, did well High dazill the eyes of any that entered into the Temple;
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1509
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;
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1510
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:
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1511
Wherefore, as I said euen nowe of his enemies shame, that it shall 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 shall be threefold; so Here I repeat the same again of his crowns flourishing;
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1512
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.
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1513
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.
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1514
And to the Thessalonians he 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, ye are our glorie and ioy Now,
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, you Are our glory and joy Now,
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 av,
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1515
if this precious vessell of honour reioyced in nothing so much, as in the testimonie of his conscience, that in simplicitie and godly purenesse,
if this precious vessel of honour rejoiced in nothing so much, as in the testimony of his conscience, that in simplicity and godly pureness,
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1516
and not in fleshly wisedome, but by the grace of God, he had his conueration 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 conueration 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:
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1517
how much more shall the Lords anoynted 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,
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1518
when he shall remember, that not onely sor matters of religion and Gods true seruice, he hath beene and still is with Saint Paul prositable to the Church;
when he shall Remember, that not only sor matters of Religion and God's true service, he hath been and still is with Saint Paul profitable to the Church;
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1519
but also is a strong bulwarke and a tower of defence to maintaine euen the outward 〈 ◊ 〉 and prosperitie of Gods people;
but also is a strong bulwark and a tower of defence to maintain even the outward 〈 ◊ 〉 and Prosperity of God's people;
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1520
yea the verie particular tight, wealth, life of euery one of them;
yea the very particular tied, wealth, life of every one of them;
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1521
all this I say, and a 100. 〈 ◊ 〉 more, 〈 ◊ 〉 he considereth, what a great and a glorious instrument be 〈 ◊ 〉 beene euerie way of Gods glorie ▪ O Lord God what a heauen shall he haue in his heart? what a sweet paradise 〈 ◊ 〉 pleasure in his soule? what securitie ▪ • … hat assurance of Christ• … loue? what a 〈 ◊ 〉 and vndaunted hope of eter• … glorie? what a slourishing crowne 〈 ◊ 〉 re• … oycing shall he haue euen in his very conscience? vpon himselfe shall his crowne flourish.
all this I say, and a 100. 〈 ◊ 〉 more, 〈 ◊ 〉 he Considereth, what a great and a glorious Instrument be 〈 ◊ 〉 been every Way of God's glory ▪ Oh Lord God what a heaven shall he have in his heart? what a sweet paradise 〈 ◊ 〉 pleasure in his soul? what security ▪ • … hat assurance of Christ• … love? what a 〈 ◊ 〉 and undaunted hope of eter• … glory? what a flourishing crown 〈 ◊ 〉 re• … oycing shall he have even in his very conscience? upon himself shall his crown flourish.
d d pns11 vvb, cc dt crd 〈 sy 〉 av-dc, 〈 sy 〉 pns31 vvz, r-crq dt j cc dt j n1 vbb 〈 sy 〉 vbn d n1 pp-f npg1 n1 ▪ uh n1 np1 r-crq dt n1 vmb pns31 vhb p-acp po31 n1? q-crq dt j n1 〈 sy 〉 np1-n p-acp po31 n1? q-crq n1 ▪ • … n1 n1 pp-f np1 … n1? q-crq dt 〈 sy 〉 cc j-vvn-u n1 pp-f n1 … n1? q-crq dt j-vvg n1 〈 sy 〉 n1 … vvg vmb pns31 vhi av p-acp po31 j n1? p-acp px31 vmb po31 n1 vvi.
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1522
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,
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1523
and hast set a crowne of pure gold vpon his head. His honour is great in thy saluation;
and hast Set a crown of pure gold upon his head. His honour is great in thy salvation;
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1524
glorie and great worship hast thou 〈 ◊ 〉 vpon him.
glory and great worship hast thou 〈 ◊ 〉 upon him.
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1525
Nowe that crowne which is of gold, yea of pure gold, must needes be verie 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.
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1526
Neither is this to be vnderstood of Dauids person onely, but euen of his posteritie 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.
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1527
How was he himselfe crowned with conquests and victories ouer his enemies? How was his • … onne Salomon crowned with riches, with wisedome, with fame and glorie in the whole world? which • … lourishing of his sonne,
How was he himself crowned with conquests and victories over his enemies? How was his • … onne Solomon crowned with riches, with Wisdom, with fame and glory in the Whole world? which • … lourishing of his son,
np1 vbds pns31 px31 vvn p-acp n2 cc n2 p-acp po31 n2? np1 vbds po31 • … vvn-u np1 vvn p-acp n2, p-acp n1, p-acp n1 cc n1 p-acp dt j-jn n1? r-crq • … j-vvg pp-f po31 n1,
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1528
as of a noble branch, graced in a manner the verie roo• … e of Dauid himselfe.
as of a noble branch, graced in a manner the very roo• … e of David himself.
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1529
For, as his worthie sonne teacheth, Childrens children are the crowne of the elders, and the glorie of the children are their fathers.
For, as his worthy son Teaches, Children's children Are the crown of the Elders, and the glory of the children Are their Father's.
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1530
Therefore, as children may iustly glorie of the renowne of their fathers vertue and honour:
Therefore, as children may justly glory of the renown of their Father's virtue and honour:
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1531
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.
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1532
But vpon himselfe shall his crowne flourish. Lastly, touching the day of iudgement;
But upon himself shall his crown flourish. Lastly, touching the day of judgement;
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1533
then, then shall all the righteous flourish, when as hauing beene faithfull vnto the death, they shall receiue the crowne of life.
then, then shall all the righteous flourish, when as having been faithful unto the death, they shall receive the crown of life.
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.
(9) sermon (DIV1)
73
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1534
A crowne as S. Peter calleth it immortall and vndefiled, and that fadeth not away . Denying that eeuer it fadeth away, he affirmeth that it euer 〈 ◊ 〉.
A crown as S. Peter calls it immortal and undefiled, and that fades not away. Denying that eeuer it fades away, he Affirmeth that it ever 〈 ◊ 〉.
dt n1 p-acp n1 np1 vvz pn31 j cc j, cc d vvz xx av. vvg d n1 pn31 vvz av, pns31 vvz cst pn31 av 〈 sy 〉.
(9) sermon (DIV1)
73
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1535
I would here be bold, 〈 ◊ 〉 I might doe it without offence, as I hope I may, to shewe you one goodly 〈 ◊ 〉 of grapes of the land of Canaan, a land flowing with milke and honie,
I would Here be bold, 〈 ◊ 〉 I might do it without offence, as I hope I may, to show you one goodly 〈 ◊ 〉 of grapes of the land of Canaan, a land flowing with milk and honey,
pns11 vmd av vbi j, 〈 sy 〉 pns11 vmd vdi pn31 p-acp n1, c-acp pns11 vvb pns11 vmb, pc-acp vvi pn22 crd j 〈 sy 〉 pp-f n2 pp-f dt n1 pp-f np1, dt n1 vvg p-acp n1 cc n1,
(9) sermon (DIV1)
73
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1536
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.
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73
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1537
A worthie and vertuous gentleman, whom I neede not name in this place, because, no doubt many ages • … il name him,
A worthy and virtuous gentleman, whom I need not name in this place, Because, no doubt many ages • … il name him,
dt j cc j n1, ro-crq pns11 vvb xx n1 p-acp d n1, c-acp, dx n1 d n2 • … fw-it vvi pno31,
(9) sermon (DIV1)
73
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1538
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 coate, are but the difference of my house and gentry,
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,
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,
(9) sermon (DIV1)
73
Image 5
1539
but Quarta perennis erit: the fourth crowne which I looke for in heauen shall be euerlasting and immortall.
but Quarta Perennis erit: the fourth crown which I look for in heaven shall be everlasting and immortal.
cc-acp np1 fw-la fw-la: dt ord n1 r-crq pns11 vvb p-acp p-acp n1 vmb vbi j cc j.
(9) sermon (DIV1)
73
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1540
That fourth, though it be but one crowne, yet shall be worth all those three crowns,
That fourth, though it be but one crown, yet shall be worth all those three crowns,
cst ord, cs pn31 vbb p-acp crd n1, av vmb vbi j d d crd n2,
(9) sermon (DIV1)
73
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1541
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.
(9) sermon (DIV1)
73
Image 5
1542
Now, if he, and we that are, such as he no question is, faithfull to God,
Now, if he, and we that Are, such as he no question is, faithful to God,
av, cs pns31, cc pns12 cst vbr, d c-acp pns31 dx n1 vbz, j p-acp np1,
(9) sermon (DIV1)
73
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1543
and loyall to the chosen seruant of God, may well hope for a most flourishing incorruptible crowne of glorie,
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,
(9) sermon (DIV1)
73
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1544
then much more may Dauid himself reioyce in God his Sa• … iour, and say, Quinta, aut sexta perennis erit:
then much more may David himself rejoice in God his Sa• … iour, and say, Quinta, Or Sexta Perennis erit:
av av-d av-dc vmb np1 px31 vvi p-acp np1 po31 np1 … fw-fr, cc vvi, np1, fw-la fw-la fw-la fw-la:
(9) sermon (DIV1)
73
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1545
The fift, or the sixt shall be eternall.
The fift, or the sixt shall be Eternal.
dt ord, cc dt ord vmb vbi j.
(9) sermon (DIV1)
73
Image 5
1546
This crowne which God of his grace with his own right hand and his holy arme hath set vpon mine head, is indeede (thanks and praise be giuen vnto the same God) a verie flourishing crowne; flourishing in mine owne conscience:
This crown which God of his grace with his own right hand and his holy arm hath Set upon mine head, is indeed (thanks and praise be given unto the same God) a very flourishing crown; flourishing in mine own conscience:
d n1 r-crq n1 pp-f po31 n1 p-acp po31 d j-jn n1 cc po31 j n1 vhz vvn p-acp po11 n1, vbz av (n2 cc n1 vbb vvn p-acp dt d n1) dt j j-vvg n1; vvg p-acp po11 d n1:
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73
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1547
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;
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73
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1548
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.
(9) sermon (DIV1)
73
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1549
For the iust shall flourish like a palme tree, and shal grow like a Cedar in Lebanon.
For the just shall flourish like a palm tree, and shall grow like a Cedar in Lebanon.
p-acp dt av vmb vvi av-j dt n1 n1, cc vmb vvi av-j dt n1 p-acp np1.
(9) sermon (DIV1)
73
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1550
Such as be planted in the house of the Lord, shall flourish in the courts of our God.
Such as be planted in the house of the Lord, shall flourish in the Courts of our God.
d a-acp vbi vvn p-acp dt n1 pp-f dt n1, vmb vvi p-acp dt n2 pp-f po12 n1.
(9) sermon (DIV1)
73
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1551
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.
(9) sermon (DIV1)
73
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1552
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.
(9) sermon (DIV1)
73
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1553
To draw then to an ende; it may seeme very strange, that Dauid had any enemies.
To draw then to an end; it may seem very strange, that David had any enemies.
pc-acp vvi av p-acp dt n1; pn31 vmb vvi av j, cst np1 vhd d n2.
(9) sermon (DIV1)
74
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1554
Yet, out of these words, As for his enemies, I shall cloath them with shame; it may well be gathered, that some he had.
Yet, out of these words, As for his enemies, I shall cloth them with shame; it may well be gathered, that Some he had.
av, av pp-f d n2, c-acp p-acp po31 n2, pns11 vmb n1 pno32 p-acp n1; pn31 vmb av vbi vvn, cst d pns31 vhd.
(9) sermon (DIV1)
74
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1555
What? had Dauid? meeke Dauid? Lord remember Dauid, and all his meeke• … esse, saies he, in the beginning of this Psalme.
What? had David? meek David? Lord Remember David, and all his meeke• … esse, Says he, in the beginning of this Psalm.
q-crq? vhd np1? j np1? n1 vvb np1, cc d po31 n1 … fw-la, vvz pns31, p-acp dt n-vvg pp-f d n1.
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74
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1556
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.
(9) sermon (DIV1)
74
Image 5
1557
When he had his mortall foe at a vantage, and at a dead lift, as we say,
When he had his Mortal foe At a vantage, and At a dead lift, as we say,
c-crq pns31 vhd po31 j-jn n1 p-acp dt n1, cc p-acp dt j n1, c-acp pns12 vvb,
(9) sermon (DIV1)
74
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1558
and might haue na• … led him fast to the ground with his speare;
and might have na• … led him fast to the ground with his spear;
cc vmd vhi n1 … vvd pno31 av-j p-acp dt n1 p-acp po31 n1;
(9) sermon (DIV1)
74
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1559
he onely did cut off a lappe of his garment, to shew, that when he might haue hurt him, he would not.
he only did Cut off a lap of his garment, to show, that when he might have hurt him, he would not.
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.
(9) sermon (DIV1)
74
Image 5
1560
Posse, & nolle, nob• … le. Posse, & nolle, nob• … le.
fw-la, cc fw-la, n1 … fw-fr.
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74
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1561
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.
(9) sermon (DIV1)
74
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1562
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.
(9) sermon (DIV1)
74
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1563
For, if you had nothing in you:
For, if you had nothing in you:
p-acp, cs pn22 vhd pix p-acp pn22:
(9) sermon (DIV1)
74
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1564
no feare of God, no reuerēce towards his word, no loue and loyaltie towards your Soueraigne, no fortitude, no temperance, no good thing in you;
no Fear of God, no Reverence towards his word, no love and loyalty towards your Sovereign, no fortitude, no temperance, no good thing in you;
uh-dx n1 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;
(9) sermon (DIV1)
74
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1565
you might perhaps walke on long enough, and no man enuie you, no man maligne you, or malice you.
you might perhaps walk on long enough, and no man envy you, no man malign you, or malice you.
pn22 vmd av vvi a-acp av-j av-d, cc dx n1 vvi pn22, dx n1 vvi pn22, cc n1 pn22.
(9) sermon (DIV1)
74
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1566
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:
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74
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1567
therefore doth your aduersarie the Deuill the old enemie of all goodnes and vertue, who is readie to burst to see you doe so well:
Therefore does 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:
(9) sermon (DIV1)
74
Image 5
1568
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.
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74
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1569
But (O blessed be our good Lord) what a wonderfull comfort and incouragement ha• … e all you;
But (Oh blessed be our good Lord) what a wonderful Comfort and encouragement ha• … e all you;
cc-acp (uh vvd vbb po12 j n1) r-crq dt j n1 cc n1 n1 … sy av-d pn22;
(9) sermon (DIV1)
74
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1570
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:
(9) sermon (DIV1)
74
Image 5
1571
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.
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74
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1572
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 deuillish 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 devilish 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.
(9) sermon (DIV1)
74
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1573
No counsell of man, no policie, no wisdome, no wit, can foresee all their barbarous vndertakings and complottes, to escape them.
No counsel of man, no policy, no Wisdom, no wit, can foresee all their barbarous undertakings and complottes, to escape them.
dx n1 pp-f n1, dx n1, dx n1, dx n1, vmb vvi d po32 j n2-vvg cc n2, pc-acp vvi pno32.
(9) sermon (DIV1)
74
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1574
But in heauen, in heauen there is an eye, an hand there is in heauen: an eye to descrie them, and a hand to persecure and punish them:
But in heaven, in heaven there is an eye, an hand there is in heaven: an eye to descry them, and a hand to persecure 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 pc-acp vvi pno32, cc dt n1 p-acp j cc vvi pno32:
(9) sermon (DIV1)
74
Image 5
1575
both an eye and an hand to deliuer you from daunger, 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.
(9) sermon (DIV1)
74
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1576
Therefore, saith he, Cast your care vpon me: 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:
(9) sermon (DIV1)
74
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1577
Ile pay them that they haue deserued: He take the quarrell into mine owne • … ands: Ile trimme them well enough.
I'll pay them that they have deserved: He take the quarrel into mine own • … ands: I'll trim them well enough.
pns11|vmb vvi pno32 cst pns32 vhb vvn: pns31 vvi dt n1 p-acp po11 d • … n2-cc: pns11|vmb j pno32 av av-d.
(9) sermon (DIV1)
74
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1578
As for your enemies, I shall cloath them with shame.
As for your enemies, I shall cloth them with shame.
c-acp p-acp po22 n2, pns11 vmb n1 pno32 p-acp n1.
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74
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1579
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,
(9) sermon (DIV1)
74
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1580
or once to be mentioned in our mouthes any more;
or once to be mentioned in our mouths any more;
cc a-acp pc-acp vbi vvn p-acp po12 n2 d dc;
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74
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1581
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,
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74
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1582
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,
(9) sermon (DIV1)
74
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1583
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,
(9) sermon (DIV1)
74
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1584
as a toad, or as a viper, or as some hidious mishapen monster;
as a toad, 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;
(9) sermon (DIV1)
74
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1585
and curse the very day wherein such a rebellious generation, and such a trayterous brood were borne? Certainly, my good brethren,
and curse the very day wherein such a rebellious generation, and such a traitorous brood 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,
(9) sermon (DIV1)
74
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1586
if the mercie of God, which is incomprehensible, did not giue them grace, at the last gaspe to repent and crie to God for pardon:
if the mercy of God, which is incomprehensible, did not give them grace, At the last gasp to Repent and cry to God for pardon:
cs dt n1 pp-f np1, r-crq vbz j, vdd xx vvi pno32 vvi, p-acp dt ord n1 pc-acp vvi cc vvi p-acp np1 p-acp n1:
(9) sermon (DIV1)
74
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1587
as they are cloathed with shame in this world, so shall they be 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.
(9) sermon (DIV1)
74
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1588
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.
(9) sermon (DIV1)
74
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1589
So let it be, o Lord, euen so to all the enemies of thine a• … ointed, either open or secret,
So let it be, oh Lord, even so to all the enemies of thine a• … ointed, either open or secret,
av vvb pn31 vbi, uh n1, av av p-acp d dt n2 pp-f po21 n1 … n-vvn, d j cc j-jn,
(9) sermon (DIV1)
74
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1590
so let it be to them:
so let it be to them:
av vvb pn31 vbi p-acp pno32:
(9) sermon (DIV1)
74
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1591
As for his enemies, doe thou, thou, O Lord, thine owne selfe, doe thou cloath them with shame.
As for his enemies, do thou, thou, Oh Lord, thine own self, do thou cloth them with shame.
c-acp p-acp po31 n2, vdb pns21, pns21, uh n1, po21 d n1, vdb pns21 n1 pno32 p-acp n1.
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74
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1592
But vpon himselfe shall his Crowne flourish.
But upon himself shall his Crown flourish.
p-acp p-acp px31 vmb po31 n1 vvi.
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74
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1593
These words, vpon himselfe, either are altogether impertinent and superfluous, or else they are very important and materiall.
These words, upon himself, either Are altogether impertinent and superfluous, or Else they Are very important and material.
d n2, p-acp px31, d vbr av j cc j, cc av pns32 vbr av j cc j-jn.
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75
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1594
For, it had beene sufficient to haue saide; As for his enemies I shall cloath them with shame:
For, it had been sufficient to have said; As for his enemies I shall cloth them with shame:
p-acp, pn31 vhd vbn j pc-acp vhi vvd; c-acp p-acp po31 n2 pns11 vmb n1 pno32 p-acp n1:
(9) sermon (DIV1)
75
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1595
but as for himselfe, his • … rowne shall • … lourish.
but as for himself, his • … rowne shall • … lourish.
cc-acp c-acp p-acp px31, po31 • … zz vmb • … vvi.
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75
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1596
It is not greatly necessarie, as it should seeme, to 〈 ◊ 〉, his crowne shall • … lourish vpon himselfe.
It is not greatly necessary, as it should seem, to 〈 ◊ 〉, his crown shall • … lourish upon himself.
pn31 vbz xx av-j j, c-acp pn31 vmd vvi, pc-acp 〈 sy 〉, po31 n1 vmb • … vvi p-acp px31.
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1597
Yet the Lord in his gratious answer vnto Dauids praier, thought good to put in this as a supernumerarie word, ouer and besides the necessitie of the sentence:
Yet the Lord in his gracious answer unto David prayer, Thought good to put in this as a supernumerary word, over and beside the necessity of the sentence:
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1598
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.
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1599
Namely, that he would blesse the crowne, the dignitie, the flourishing estate of his louing seruant, not onely in his owne person, and his posteritie;
Namely, that he would bless the crown, the dignity, the flourishing estate of his loving servant, not only in his own person, and his posterity;
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1600
in this world, and in the world to come, as I haue shewed alreadie, but also from a lesser weight of glory, 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 weight of glory, still to a greater and greater.
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1601
Vpon himselfe, saies he, shall his crowne flourish.
Upon himself, Says he, shall his crown flourish.
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1602
For not onely it shall be as flourishing, as Dauid left it, at the day of his departure to God;
For not only it shall be as flourishing, as David left it, At the day of his departure to God;
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1603
but after his dissolutiō and death:
but After his dissolution and death:
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1604
as fa• … t as his bodie corrupteth in the earth, so fast shall his crowne encrease still in heauen.
as fa• … tO as his body corrupteth in the earth, so fast shall his crown increase still in heaven.
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1605
Trust me, truly, I speake it before the liuing Lord, and this high presence, all the whole Church which shall be edified to saluation, by Dauids blessed and godly gouernement,
Trust me, truly, I speak it before the living Lord, and this high presence, all the Whole Church which shall be edified to salvation, by David blessed and godly government,
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1606
euen after his death, shal yet suffer his crown neuer to die, but shall continually keepe it fresh and greene.
even After his death, shall yet suffer his crown never to die, but shall continually keep it fresh and green.
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1607
Ye• …, as euery one brought to the building of the tabernacle, and to the reedifying of the temple, such as they were able:
Ye• …, as every one brought to the building of the tabernacle, and to the re-edifying of the temple, such as they were able:
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1608
so I assure you, I speake now a great word, euery particular subiect, that is saithfull to God, and to his Prince;
so I assure you, I speak now a great word, every particular Subject, that is saithfull to God, and to his Prince;
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1609
as he goeth on forward to God, by the peace, and by the religion which he hath enioyed vnder his Prince;
as he Goes on forward to God, by the peace, and by the Religion which he hath enjoyed under his Prince;
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1610
so he shall still beautifie and decke Dauids crowne;
so he shall still beautify and deck David crown;
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1611
& one shall bring a white rose, another shall bring a red rose, and adde it to the crowne:
& one shall bring a white rose, Another shall bring a read rose, and add it to the crown:
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1612
that so vpon himselfe still his crowne may slourish, the white rose and the redde rose, that are in the crowne alreadie, beeing euer made more and more fragrant and slourishing.
that so upon himself still his crown may slourish, the white rose and the red rose, that Are in the crown already, being ever made more and more fragrant and flourishing.
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1613
O Christ, what a crowne is this? And what will it growe to much more in the ende? You that are mighty Kings and Potentates vpon earth, haue indeede great cares and continuall businesse in your heads;
O christ, what a crown is this? And what will it grow to much more in the end? You that Are mighty Kings and Potentates upon earth, have indeed great Cares and continual business in your Heads;
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1614
but yet vouchsafe I pray you to hearken a little, what I shal say vnto you.
but yet vouchsafe I pray you to harken a little, what I shall say unto you.
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1615
You watch oftentimes ouer vs, when we are asleepe our selues. You care for our peace, when it is not in our power to further it;
You watch oftentimes over us, when we Are asleep our selves. You care for our peace, when it is not in our power to further it;
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1616
you procuring good to Sion, and prosperitie to Ierusalem, yet many times enioy the least part of it your selues. But no force.
you procuring good to Sion, and Prosperity to Ierusalem, yet many times enjoy the least part of it your selves. But no force.
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1617
Take this still for your comfort.
Take this still for your Comfort.
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1618
We that cannot all our liues long doe the hundreth part of that good vvhich you doe euery houre, shall haue nothing so flourishing a crovvne as you shall 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.
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1619
Vpon you, vpon you shall euerlasting peace rest, vpon you shall the glorie of Gods Maiestie shine, vpon you, vpon you shall your crovvne slourish.
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 slourish.
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.
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1620
Which the Lord of his mercie graunt, 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:
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1621
that as Dauids crovvne euer slourished, till the first comming of Christ: so our gratious Kings crovvne may euer flourish, till the second comming of Christ:
that as David crown ever slourished, till the First coming of christ: so our gracious Kings crown may ever flourish, till the second coming of christ:
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1622
and then, that afterward for euer his royall Maiestie, may be roy ally crovvned vvith eternall life:
and then, that afterwards for ever his royal Majesty, may be roy alley crowned with Eternal life:
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1623
thorough the same our deare Sauiour Iesus Christ:
through the same our deer Saviour Iesus christ:
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1624
to vvhom vvith the father and the holy Ghost, be all honour and glo rie, povver and praise, dignitie and dominion, novv and euermore. Amen. FINIS.
to whom with the father and the holy Ghost, be all honour and glow rye, power and praise, dignity and dominion, now and evermore. Amen. FINIS.
p-acp ro-crq p-acp dt n1 cc dt j n1, vbb d n1 cc vvi n1, n1 cc n1, n1 cc n1, av cc av. uh-n. fw-la.
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1625
A SERMON PREACHED BEFORE the Kings Maiestie that day he entred into Oxford, at Woodstocke, August 27. 1065. Luk. 8. 15. But that which fell in good ground, are they which with a good,
A SERMON PREACHED BEFORE the Kings Majesty that day he entered into Oxford, At Woodstock, August 27. 1065. Luk. 8. 15. But that which fell in good ground, Are they which with a good,
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1626
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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1627
IN this parable of the sower, are 4. grounds mentioned. Whereof three are bad, and onely one good.
IN this parable of the sour, Are 4. grounds mentioned. Whereof three Are bad, and only one good.
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1628
Namely, they which with a good, and a very good heart, heare the word, and keepe it,
Namely, they which with a good, and a very good heart, hear the word, and keep it,
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1629
and bring forth fruite with patience. Almightie God powreth out his benefits 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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1630
yet we can make no requitall: our goodnes cannot reach to God.
yet we can make no requital: our Goodness cannot reach to God.
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1631
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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1632
Whereupō king Dauid thought it a death vnto him, that beeing banished from his people, he could not goe vp to the house of the Lord with the voice of ioy and gladnes 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 holiday.
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1633
And on the other side he said;
And on the other side he said;
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1634
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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1635
The Prophet Esay likewise, foretelling what alacritie and good will should be in the Gentils after they were conuerted to Christ, saith thus;
The Prophet Isaiah likewise, foretelling what alacrity and good will should be in the Gentiles After they were converted to christ, Says thus;
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1636
It shall be in the last daies 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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1637
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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1638
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.
cc pns31 vmb vvi pno12 po31 n2, cc pns12 vmb vvi p-acp po31 n2.
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Image 5
1639
Looke how it is in the health of the bodie, 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.
n1 c-crq pn31 vbz p-acp dt n1 pp-f dt n1, cc av pn31 vbz p-acp dt n1 pp-f dt n1.
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1640
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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1641
in like sort, if a man be content to followe Christ for the loaues to fill his bellie,
in like sort, if a man be content to follow christ for the loaves to fill his belly,
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1642
and care not for the food of his soule; questionles 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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1643
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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1644
For as S. Austen noteth well;
For as S. Austen notes well;
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1645
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,
cs dt n1 pp-f np1 vbb vvn p-acp pno12, pn31 vmb vvi pno12 vvg dt n1 pp-f np1 av vbz,
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1646
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.
cc av vmd p-acp vbi, p-acp dt j, c-acp dt n1 vbz p-acp n1. cs pn31 vvz, c-crq pn31 vbz vvn.
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1647
Neither are they which are taken hurt by it.
Neither Are they which Are taken hurt by it.
av-d vbr pns32 r-crq vbr vvn vvn p-acp pn31.
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1648
For they are not caught to be kild, but to be drawne out of the damnation of this world, a• … d to be translated to the libertie and glorie of the children of God.
For they Are not caught to be killed, but to be drawn out of the damnation of this world, a• … worser to be translated to the liberty and glory of the children of God.
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1649
Wherefore as fishers take most delight in angling when they see the fish bite quickly and greadily:
Wherefore as Fishers take most delight in angling when they see the Fish bite quickly and greadily:
c-crq c-acp ng1 vvb ds n1 p-acp vvg c-crq pns32 vvb dt n1 vvb av-j cc av-j:
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Image 5
1650
so if you would put life into your Preachers which are called fishers of men, that they may preach the vvord vvith ioy, not vvith griefe, you must shevve, by your countenance, by your attention, by your reuerence, by all your outvvard behauiour, that you desire nothing so much as 〈 ◊ 〉 bite at this s• … eete 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 nothing so much as 〈 ◊ 〉 bite At this s• … eete bait, that so you may be drawn by the father to christ.
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1651
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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1652
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.
cc dt j j n1, vvb dt n1, cc vvi pn31, cc vvi av n1 p-acp n1.
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1653
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.
av vbr crd n2 pp-f j n1 vvn a-acp. av-d j-jn p-acp dt crd j n2 vvn a-acp.
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1654
First, they that are good ground, heare the word with a good h• … rt;
First, they that Are good ground, hear the word with a good h• … rt;
ord, pns32 cst vbr j n1, vvb dt n1 p-acp dt j n1 … vb2r;
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1655
contrarie to the ground on the high waies side, which when they haue heard, let the deuill 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,
j-jn p-acp dt n1 p-acp dt j n2 n1, r-crq c-crq pns32 vhb vvn, vvb dt n1 vvb dt n1 av pp-f po32 n2,
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1656
& so they heare not with a good heart. Secondly, they keepe the word with a verie good heart;
& so they hear not with a good heart. Secondly, they keep the word with a very good heart;
cc av pns32 vvb xx p-acp dt j n1. ord, pns32 vvb dt n1 p-acp dt j j n1;
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1657
contrarie to the stony 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,
j-jn p-acp dt j n1, r-crq p-acp dt n1 vvi dt n1 p-acp n1, cc-acp p-acp n1 pp-f n1 pns32 vvb av,
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and so they keepe not the word with a verie good heart. Thirdly, they bringe foorth fruit with patience;
and so they keep not the word with a very good heart. Thirdly, they bring forth fruit with patience;
cc av pns32 vvb xx dt n1 p-acp dt j j n1. ord, pns32 vvb av n1 p-acp n1;
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1659
contrary to the thornie ground, which after their departure are choaked vvith 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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1660
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.
cc av vdb xx (c-acp pn31 vbz vvn av cst dt j n1 vdz) vvi av n1 p-acp n1.
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77
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1661
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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1662
and keepe it, and bring forth fruit with patience.
and keep it, and bring forth fruit with patience.
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77
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1663
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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78
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1664
The two disciples going to Emans, when Christ was departed from them, said thus one to another;
The two Disciples going to Emman's, when christ was departed from them, said thus one to Another;
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(10) sermon (DIV1)
78
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1665
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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(10) sermon (DIV1)
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1666
and opened to vs the Scripture? O Beloued, nowe you are busied in hearing the word, Christ talketh to you,
and opened to us the Scripture? O beloved, now you Are busied in hearing the word, christ talketh to you,
cc vvd p-acp pno12 dt n1? sy j-vvn, av pn22 vbr vvn p-acp vvg dt n1, np1 vvz p-acp pn22,
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1667
and you are in the right way to heauen.
and you Are in the right Way to heaven.
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1668
Therefore that we may heare with a good heart, we must feele in our hearts that burning of which the disciples say;
Therefore that we may hear with a good heart, we must feel in our hearts that burning of which the Disciples say;
av cst pns12 vmb vvi p-acp dt j n1, pns12 vmb vvi p-acp po12 n2 d vvg pp-f r-crq dt n2 vvb;
(10) sermon (DIV1)
78
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1669
Did not our hearts burne within vs 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,
Did not our hearts burn within us 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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(10) sermon (DIV1)
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1670
and my heart was affectioned towards him. And againe: My soule melted when my beloued spake.
and my heart was affectioned towards him. And again: My soul melted when my Beloved spoke.
cc po11 n1 vbds j-vvn p-acp pno31. cc av: po11 n1 vvd c-crq po11 j vvd.
(10) sermon (DIV1)
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1671
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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(10) sermon (DIV1)
78
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1672
now our beloued speaketh to vs out of his word.
now our Beloved speaks to us out of his word.
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78
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1673
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.
av cst pns12 vmbx vbi j n1, c-acp po12 n1 vbb j-vvn, cc po12 n1 vvi p-acp pno31.
(10) sermon (DIV1)
78
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1674
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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1675
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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78
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1676
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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(10) sermon (DIV1)
78
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1677
if we would assure our selues that we 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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(10) sermon (DIV1)
78
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1678
Neither must we onely reioyce, but alfo 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.
av-d vmb pns12 av-j vvb, cc-acp av vvb. vvb dt n1 p-acp n1, cc vvi p-acp pno31 p-acp vvg, vvz dt n1.
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78
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1679
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.
pns12 vvb cst c-crq dt j-jn vvn po31 n1, dt crd n2, c-crq vbr vvn dt n2, vvb vvb po32 n2.
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1680
Where are then our plumes of pride, our feathers whereby vvee flie so high in an opinion of our ovvne knowledge and wisdome? why are they not all let downe, that we may wholly submit our selues to the Lord, to be 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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1681
I knowe well there was neuer more reuerent hearing of the word in the Court, then at this day, yet that which is verie well alreadie must so be commended,
I know well there was never more reverent hearing of the word in the Court, then At this day, yet that which is very well already must so be commended,
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(10) sermon (DIV1)
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1682
as that which may be bet-• … ter and better, be euermore enforced.
as that which may be bet• … ter and better, be evermore Enforced.
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1683
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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1684
when he was readie to preach vnto him;
when he was ready to preach unto him;
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78
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1685
Now, saies he, are we all here present before the Lord, to heare all things that are commanded 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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1686
O that we had this good heart to consider, vvhen vve heare a sermon, that vve 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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78
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1687
but coram domino, before the Lord.
but coram domino, before the Lord.
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78
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1688
Then vve should heare the vvord, not as the vvord of man, but as it is indeede the vvord of God.
Then we should hear the word, not as the word of man, but as it is indeed the word of God.
cs pns12 vmd vvi dt n1, xx p-acp dt n1 pp-f n1, cc-acp c-acp pn31 vbz av dt n1 pp-f np1.
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78
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1689
Then, vve should put a difference between other things vvhich perhaps shortly vve shall heare, either to recreate the mind or sharpē 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.
av, pns12 vmd vvi dt n1 p-acp j-jn n2 r-crq av av-j pns12 vmb vvi, av-d pc-acp vvi dt n1 cc vvi dt n1.
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1690
or for state and maiestie, or for some other earthly purpose, and betweene this engrafted word, which is able to saue our soules.
or for state and majesty, or for Some other earthly purpose, and between this engrafted word, which is able to save our Souls.
cc p-acp n1 cc n1, cc p-acp d j-jn j n1, cc p-acp d j-vvn n1, r-crq vbz j pc-acp vvi po12 n2.
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1691
It is strange, what is reported of Constantine the great in this kinde.
It is strange, what is reported of Constantine the great in this kind.
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1692
Eusebius writeth of him that when di• … ine seruice was said, he would helpe the minister to begin the praiers, Eusebius Writeth of him that when di• … ine service was said, he would help the minister to begin the Prayers,
np1 vvz pp-f pno31 d c-crq n1 … zz n1 vbds vvn, pns31 vmd vvi dt n1 pc-acp vvi dt n2,
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78
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1693
and to read the verses of the Psalmes • … changeably.
and to read the Verses of the Psalms • … changeably.
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1694
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.
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.
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1695
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,
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,
pns31 vvz a-acp, cst dt n1 d n2 vbg p-acp pn31 vbdr vvn p-acp d n2 r-crq pns31 vvd, vvd a-acp av-j av pp-f po31 n1 cc n1 pp-f n1,
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1696
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,
cc vmd vvi dt j n1 pc-acp vvi av-dc av-j, cc cs pns32 r-crq vbdr ord pno31 vdd vvi pno31 p-acp n1 pc-acp vvi px31,
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1697
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.
av pns31 vvd dt n1 av av-j, cst pns31 vmd xx vvi pno32.
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1698
How wonder• … ully do's this confound vs, that are sarre inferiour euery vvay, vvhen vve heare and see that Emperours,
How wonder• … ully do's this confound us, that Are sarre inferior every Way, when we hear and see that emperors,
q-crq n1 … av-j vdi|po31 d vvi pno12, cst vbr av-j j-jn d n1, c-crq pns12 vvb cc vvi d n2,
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1699
and mightie 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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1700
& we in the meane time haue lumpish and dul spirits and affections, and are neuer a whit mooued? Certainly ye honourable children of God,
& we in the mean time have lumpish and dul spirits and affections, and Are never a whit moved? Certainly the honourable children of God,
cc pns12 p-acp dt j n1 vhb j cc j n2 cc n2, cc vbr av-x dt n1 vvn? av-j dt j n2 pp-f np1,
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1701
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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1702
now Christ putteth his hand to the hole of the doore, therefore let our hearts be affectioned towards him:
now christ putteth his hand to the hold of the door, Therefore let our hearts be affectioned towards him:
av np1 vvz po31 n1 p-acp dt n1 pp-f dt n1, av vvb po12 n2 vbi j-vvn p-acp pno31:
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1703
now our welbeloued speaketh, therefore let our soules melt:
now our well-beloved speaks, Therefore let our Souls melt:
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78
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1704
now the blessed virgin, yea a greater then the virgin, euen the virgins Sonne, saluteth vs,
now the blessed Virgae, yea a greater then the Virgae, even the Virgins Son, salutes us,
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1705
and wisheth vs all haile out of his word, therefore let the babe spring in our hearts for ioy:
and wishes us all hail out of his word, Therefore let the babe spring in our hearts for joy:
cc vvz pno12 d vvi av pp-f po31 n1, av vvb dt n1 vvb p-acp po12 n2 p-acp n1:
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78
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1706
now the Almightie 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.
av dt j-jn vvz po31 n1, av vvb po12 n2 vvb a-acp, cc vvb pno12 av-jn vvi po12 n2 pc-acp vbi vvn pp-f np1.
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1707
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:
np1 p-acp np1 dt n1 vvd c-crq pns31 vvd np1 vvb, cst pns31 vvd xx p-acp dt n1, cc-acp p-acp dt n1:
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1708
and Constantine the Emperour could neuer satisfie himselfe with reuerent attention of his good heart to the word.
and Constantine the Emperor could never satisfy himself with reverent attention of his good heart to the word.
cc np1 dt n1 vmd av-x vvi px31 p-acp j n1 pp-f po31 j n1 p-acp dt n1.
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1709
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,
av av vmb pns12 vbi j n1 c-acp d pns32 vbr r-crq p-acp dt j,
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1710
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.
cc dt j j n1 vvi dt n1, cc vvi pn31, cc vvi av n1 p-acp n1.
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1711
The second propertie of the good ground is this, that they keepe 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.
dt ord n1 pp-f dt j n1 vbz d, cst pns32 vvb dt n1 p-acp dt j j n1.
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1712
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;
p-acp po12 jp n1 pn31 vbz vvn av, p-acp dt j cc dt j n1. p-acp pns11 vvb dt j jp, r-crq vvz av;
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1713
With a good and a very good heart. And I referre the good heart to hearing, the very good heart to keeping:
With a good and a very good heart. And I refer the good heart to hearing, the very good heart to keeping:
p-acp dt j cc dt j j n1. cc pns11 vvb dt j n1 p-acp vvg, dt j j n1 p-acp vvg:
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1714
As if the words stood thus;
As if the words stood thus;
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1715
Which with a good heart, heare the word, and with a very good heart keepe it,
Which with a good heart, hear the word, and with a very good heart keep it,
r-crq p-acp dt j n1, vvb dt n1, cc p-acp dt j j n1 vvi pn31,
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1716
and bring forth fruit with patience. To the matter then:
and bring forth fruit with patience. To the matter then:
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1717
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.
pn31 vbz pc-acp dx n1 cst dt n1 vbb vvn, c-acp pn31 vbb vvn p-acp dt n1.
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1718
Neither that the word be heard, except it be kept.
Neither that the word be herd, except it be kept.
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1719
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.
av vvz dt n1, p-acp po11 n1 vhb pns11 vvn po21 n1, cst pns11 vmb xx n1 p-acp pno21.
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1720
So that to keepe 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.
av cst pc-acp vvi dt n1 p-acp dt j j n1, vbz pc-acp vvi cc vvi d j n1 p-acp dt j n2 pp-f po12 n1, vbg vvn a-acp p-acp dt vvg pp-f dt n1.
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1721
Whereupon the kingdom of heaue• … is likened to a tre• … sure hid in a field.
Whereupon the Kingdom of heaue• … is likened to a tre• … sure hid in a field.
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1722
And this very field i• … 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 i• … a faithful heart, which Keepeth and Hideth in it self the word, which is the Direct Way to the Kingdom of heaven.
cc d j n1 n1 … dt j n1, r-crq vvz cc vvz p-acp pn31 n1 dt n1, r-crq vbz dt j n1 p-acp dt n1 pp-f n1.
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1723
According to that of our Sauiour, Th• … kingdome of heauen is within you.
According to that of our Saviour, Th• … Kingdom of heaven is within you.
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1724
Ye• … a faithfull heart, not onely is a sield wherein is a treasure, but also is it selfe a treasure, wherein are both old and new things.
Ye• … a faithful heart, not only is a sealed wherein is a treasure, but also is it self a treasure, wherein Are both old and new things.
np1 … dt j n1, xx j vbz dt vvn q-crq vbz dt n1, cc-acp av vbz pn31 n1 dt n1, q-crq vbr d j cc j n2.
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1725
For euery 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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Image 5
1726
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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Image 5
1727
The wise woman, by whome is meant the spouse of Christ, keepes her candle a light all the night long.
The wise woman, by whom is meant the spouse of christ, keeps her candle a Light all the night long.
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Image 5
1728
Clemens vnderstandeth this light to be the heart, and he calleth the meditations of holy men, candles that neuer goe out.
Clemens understandeth this Light to be the heart, and he calls the meditations of holy men, Candles that never go out.
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79
Image 5
1729
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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Image 5
1730
whether this be true or no of Venus temple it is vncerten, onely Austi• … s report we haue • … or it:
whither this be true or no of Venus temple it is uncertain, only Austi• … s report we have • … or it:
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Image 5
1731
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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Image 5
1732
For so we read, that the word of the Lord illuminate• … h the heart: there's the light.
For so we read, that the word of the Lord illuminate• … h the heart: there's the Light.
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Image 5
1733
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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79
Image 5
1734
O Lord, how doe I loue thy statutes, they are my meditation continually? In the old law those creatures onely were accompted cleane, which did chew the • … ud.
Oh Lord, how do I love thy statutes, they Are my meditation continually? In the old law those creatures only were accounted clean, which did chew the • … ud.
uh n1, q-crq vdb pns11 vvb po21 n2, pns32 vbr po11 n1 av-j? p-acp dt j n1 d n2 av-j vbdr vvn av-j, r-crq vdd vvi dt • … uh.
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79
Image 5
1735
No otherwise shall we be accōpted vncleane in the sight of God, if we chew not the cud as it were,
No otherwise shall we be accounted unclean in the sighed of God, if we chew not the cud as it were,
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79
Image 5
1736
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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Image 5
1737
For euen as it is not auaileable to eate, except the meate 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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Image 5
1738
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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79
Image 5
1739
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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Image 5
1740
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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Image 5
1741
but also to confirme their owne memorie, and to exercise their meditation in the Law of God.
but also to confirm their own memory, and to exercise their meditation in the Law of God.
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Image 5
1742
Now then ye holy ones of God, if we would be good ground indeede, as the Patriarch Iacob noted his sonne Iosephs dreames;
Now then you holy ones of God, if we would be good ground indeed, as the Patriarch Iacob noted his son Joseph's dreams;
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79
Image 5
1743
so let vs not onely heare, but also note the word.
so let us not only hear, but also note the word.
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Image 5
1744
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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Image 5
1745
Not noted in writing tables, or written in tables of stone, but noted & written in the fleshie tables of the heart.
Not noted in writing tables, or written in tables of stone, but noted & written in the fleshy tables of the heart.
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Image 5
1746
And euen as the holy virgin kept all those sayings, and pondered them in her heart, which were by the Shepheards reported and published abroad concerning her sonne Iesus:
And even as the holy Virgae kept all those sayings, and pondered them in her heart, which were by the Shepherds reported and published abroad Concerning her son Iesus:
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79
Image 5
1747
in like manner they that are wise vvill heare, nay they vvill ponder and keepe those things vvhich they haue heard, that so they may the better vnderstand the louing kindnesse of the Lord.
in like manner they that Are wise will hear, 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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Image 5
1748
Especially seeing those things vvhich vve heare are no dreames, but vnsearchable mysteries of our saluation:
Especially seeing those things which we hear Are no dreams, but unsearchable Mysteres of our salvation:
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1749
neither are vve that publish and preach them, such shepheards as the Angel spake vnto,
neither Are we that publish and preach them, such shepherds as the Angel spoke unto,
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1750
but vve are appointed to vvatch ouer the flocke vvhich Christ hath bought vvith his blood.
but we Are appointed to watch over the flock which christ hath bought with his blood.
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Image 5
1751
Therefore if you vvould shevv your selues to be good ground, your very good heart must be as a field that hath a treasure hid in it:
Therefore if you would show your selves to be good ground, your very good heart must be as a field that hath a treasure hid in it:
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Image 5
1752
yea it must be as a treasure it selfe that hath old and nevv 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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Image 5
1753
it must be as a candle that neuer goes out: and as a cleane creature that neuer leaues chevving 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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Image 5
1754
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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Image 5
1755
For they onely are good ground vvhich vvith a good, and a very good heart, heare the vvord,
For they only Are good ground which with a good, and a very good heart, hear the word,
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Image 5
1756
and keepe it, and bring forth fruit vvith patience.
and keep it, and bring forth fruit with patience.
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Image 5
1757
The third propertie of the good ground is this, that they bring forth fruit vvith patience.
The third property of the good ground is this, that they bring forth fruit with patience.
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1758
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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Image 5
1759
Now a good tree bringeth forth good fruit.
Now a good tree brings forth good fruit.
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1760
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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Image 5
1761
So that it is not enough for the word to goe in at one eare,
So that it is not enough for the word to go in At one ear,
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Image 5
1762
and out at the other, but it must goe in at both eares by reuerent and religious hearing,
and out At the other, but it must go in At both ears by reverent and religious hearing,
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Image 5
1763
and settle deepely into the heart by faithfull and diligent keeping, and lastly goe out at both hands, by bringing forth fruit with patience.
and settle deeply into the heart by faithful and diligent keeping, and lastly go out At both hands, by bringing forth fruit with patience.
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1764
Simeon the son of Onias was as a faire Oliue tree, that is fruitfull, and as a Cypres tree which groweth vp to the cloudes.
Simeon the son of Onias was as a fair Olive tree, that is fruitful, and as a Cypress tree which grows up to the Clouds.
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1765
A cypres tree is high, but barren:
A cypress tree is high, but barren:
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1766
an oliue is fruitfull but low ▪ So a Christian, must not onely as a cypres tree, reach vp to the clouds by meditation of high mysteries in the word,
an olive is fruitful but low ▪ So a Christian, must not only as a cypress tree, reach up to the Clouds by meditation of high Mysteres in the word,
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Image 5
1767
but also he must as an oliue tree bring forth fruit with patience. Then he shal be like Simeon, neither low, nor barren.
but also he must as an olive tree bring forth fruit with patience. Then he shall be like Simeon, neither low, nor barren.
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1768
But though he be an oliue, yet he shall be as high as the cvpres tree:
But though he be an olive, yet he shall be as high as the cvpres tree:
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Image 5
1769
and though he be 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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Image 5
1770
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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1771
A windowe is for the eie 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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1772
And in like manner he 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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1773
as Daniel did, at which he prayed thrise a day, but also a doore for action,
as daniel did, At which he prayed thrice a day, but also a door for actium,
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1774
as Abraham did, at which he sate once a day.
as Abraham did, At which he sat once a day.
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1775
At the windowe of contēplation he must meditate, with a very good heart to keepe the word:
At the window of contemplation he must meditate, with a very good heart to keep the word:
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1776
at the doore of action he must go out to bring forth fruit with patience.
At the door of actium he must go out to bring forth fruit with patience.
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1777
The Lord also commanded Moses to make a lauer with a base or with a foote.
The Lord also commanded Moses to make a laver with a base or with a foot.
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1778
Now the Latine word Labium signifies as well a lip, as a lauer. So that the lauer which washeth must haue a base:
Now the Latin word Labium signifies as well a lip, as a laver. So that the laver which washes must have a base:
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1779
and the lip which vttereth great knowledge must haue a foote to walke according to it.
and the lip which uttereth great knowledge must have a foot to walk according to it.
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1780
Otherwise if knowledge doe not stand vpon doing and vpon fructifying as vpon a foot, thē questioules it is footelesse,
Otherwise if knowledge do not stand upon doing and upon fructifying as upon a foot, them questioules it is footelesse,
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1781
and so consequently it is bootelesse, and the lauer wanting a base is altogether vnprofitable. The Prophet Isaiah is willed to lift vp his voice like a trumpet.
and so consequently it is bootless, and the laver wanting a base is altogether unprofitable. The Prophet Isaiah is willed to lift up his voice like a trumpet.
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1782
Many things sound lowder then a trumpet, as the sea, the thunder, and such like. Yet he saies not;
Many things found Louder then a trumpet, as the sea, the thunder, and such like. Yet he Says not;
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1783
List vp thy voice as the sea, or lift vp thy voice as the thunder; but lift vp thy voice as a trumpet.
List 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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1784
Why so? Because a trumpeter when he 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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1785
and holds it vp with his hand.
and holds it up with his hand.
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1786
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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1787
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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1788
And then indeede holding vp the word of life with his hand, and bringing forth the fruit therof with patience, he 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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1789
The Patriarch Abraham buried Sarah in the caue of Macpelah, that is in a double sepulchre.
The Patriarch Abraham buried Sarah in the cave of Machpelah, that is in a double Sepulchre.
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1790
He that buries his mind in knowledge onely, without any care of bringing forth fruit, he buries Sarah in a single sepulchre,
He that buries his mind in knowledge only, without any care of bringing forth fruit, he buries Sarah in a single Sepulchre,
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1791
as Philo Iudaeus doth allegorize vpon this storie;
as Philo Iudaeus does allegorise upon this story;
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1792
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.
cc-acp pns31 cst vvz po31 n1 c-acp av p-acp dt n1 cc n1 pp-f n1 (r-crq vbz d p-acp d) p-acp p-acp dt n1 cc n1 pp-f pn31, pns31 vvz np1 p-acp dt j-jn n1.
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1793
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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1794
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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1795
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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1796
Neither is this addition (with patience) altogether to be omitted.
Neither is this addition (with patience) altogether to be omitted.
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1797
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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1798
yet patience is neuer so requisite, as in bringing forth fruit according to the word which we 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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1799
Ye haue neede of patience, that after ye haue done the will of God, ye may receiue the promise.
You have need of patience, that After you have done the will of God, you may receive the promise.
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80
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1800
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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80
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1801
but after ye haue done the will of God, and brought forth the fruit thereof, yee may receiue the promise.
but After you have done the will of God, and brought forth the fruit thereof, ye may receive the promise.
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1802
For wherefore did not the stonie groūd 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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80
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1803
They receiued the word with ioy, and seemed to haue verie 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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1804
but in time of temptation for want of patience they fell away.
but in time of temptation for want of patience they fell away.
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80
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1805
Wherefore did not the thorny ground bring forth fruit, but onely for want of patience? After their departure wanting patience to digest their griefes 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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80
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1806
and so brought forth no fruit.
and so brought forth no fruit.
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80
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1807
Therefore as a good field must endure many a cold frost & snow, and hard vveather in the winter time;
Therefore as a good field must endure many a cold frost & snow, and hard weather in the winter time;
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80
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1808
before it can yeeld a fruitfull croppe in Summer:
before it can yield a fruitful crop in Summer:
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80
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1809
semblably • … e that vvould be good ground, must possesse his soule in much patience and continually endure,
semblably • … e that would be good ground, must possess his soul in much patience and continually endure,
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80
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1810
yea euen manfully reiect all the motions of his flesh, all the allurements of the vvorld, all the temptations of the deuill, vvhereby he may be hindred from bringing forth the fruit of good life, according to the holy vvill and vvord of God.
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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80
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1811
He must like a good tree, bring forth good fruite he must with Simeon be not onely high as the cypresse,
He must like a good tree, bring forth good fruit he must with Simeon be not only high as the cypress,
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1812
but also fruitfull as the oliue:
but also fruitful as the olive:
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80
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1813
he must with Noah make him, not only 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:
pns31 vmb p-acp np1 vvb pno31, xx av-j dt n1 p-acp n1, cc-acp av dt n1 p-acp n1:
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80
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1814
he must with Moses, make him a lauer with a base: he must with Esay lift vp his voice like a trumpet;
he must with Moses, make him a laver with a base: he must with Isaiah lift up his voice like a trumpet;
pns31 vmb p-acp np1, vvb pno31 dt n1 p-acp dt j: pns31 vmb p-acp np1 vvd a-acp po31 n1 av-j dt n1;
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80
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1815
he must with Abraham bury 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.
pns31 vmb p-acp np1 vvi np1 p-acp dt j-jn n1: p-acp crd n1 pns31 vmb av vvi av n1 p-acp n1.
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80
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1816
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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1817
and keep it, and bring forth fruit with patience.
and keep it, and bring forth fruit with patience.
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80
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1818
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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81
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1819
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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81
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1820
All the preachers in England, in verie 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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81
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1821
as the one onely, holy, and happy example hath done, which we see euery day before our eies.
as the one only, holy, and happy Exampl hath done, which we see every day before our eyes.
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81
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1822
Neither need ye be greatly put in mind to keepe in mind the word heard. Memorie ye haue enough, vnderstanding enough, knowledge enough, learning enough:
Neither need you be greatly put in mind to keep in mind the word herd. Memory you have enough, understanding enough, knowledge enough, learning enough:
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81
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1823
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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81
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1824
But this, this is the thing which I must • … all vpon my selfe,
But this, this is the thing which I must • … all upon my self,
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81
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1825
and vpon all you to thinke of, to wit, that we bring forth the fruit of the word in patience, in temperance,
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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1826
and in all other vertues of a sanctified life.
and in all other Virtues of a sanctified life.
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81
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1827
For that Samaritan Woman did not fill her pitcher at the well, • … o spill it by the way,
For that Samaritan Woman did not fill her pitcher At the well, • … oh spill it by the Way,
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81
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1828
but to carrie it home full of water, and there to vse it as occasion seru'd.
but to carry it home full of water, and there to use it as occasion served.
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81
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1829
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.
av c-crq dt n1 vbz vvn, vbz dt av pp-f j-vvg n1, vvg av p-acp j n1.
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81
Image 5
1830
But this water we must carrie away with vs, and keepe it to wash and purge our consciences, to clense our wayes, to water the roots of Gods graces in vs continually, that we may bring forth fruit 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 bring forth fruit with patience.
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81
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1831
Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand,
Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand,
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81
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1832
or to smell • … o it, as to be made apt thereby 〈 ◊ 〉 bring forth the fruite of her wombe.
or to smell • … oh it, as to be made apt thereby 〈 ◊ 〉 bring forth the fruit of her womb.
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81
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1833
To teach vs, that we must not labour so much to knowe the word, that we may subtilly dispute or discourse of it,
To teach us, that we must not labour so much to know the word, that we may subtly dispute or discourse of it,
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81
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1834
as to practise it that we may shewe the fruite of it in the amendment of our liues.
as to practise it that we may show the fruit of it in the amendment of our lives.
c-acp pc-acp vvi pn31 cst pns12 vmb vvi dt n1 pp-f pn31 p-acp dt n1 pp-f po12 n2.
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81
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1835
Therefore king Dauid beeing readie to redresse diuers things among his people, saith in one of the Psalmes;
Therefore King David being ready to redress diverse things among his people, Says in one of the Psalms;
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81
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1836
O Lord, teach me goodnesse, and knowledge: knowledge, that I may keepe thy word; and goodnesse that I may shewe the fruit of it.
Oh Lord, teach me Goodness, and knowledge: knowledge, that I may keep thy word; and Goodness that I may show the fruit of it.
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81
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1837
For I am sure, saies he, that al my keeping without fructifying, all my knowledge without goodnesse, is to no purpose.
For I am sure, Says he, that all my keeping without fructifying, all my knowledge without Goodness, is to no purpose.
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81
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1838
Wherefore, ó Lord, giue me goodnesse and knowledge. But first goodnesse, and then knowledge.
Wherefore, o Lord, give me Goodness and knowledge. But First Goodness, and then knowledge.
q-crq, uh n1, vvb pno11 n1 cc n1. p-acp ord n1, cc av n1.
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81
Image 5
1839
Because indeede a little goodnesse, though it be 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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1840
though neuer so great. One handfull of goodnesse is worth an hundred headfulls of knowledge.
though never so great. One handful of Goodness is worth an hundred headfulls of knowledge.
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81
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1841
For the feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that doe thereafter, the praise of it 〈 ◊ 〉 sor euer.
For the Fear of the Lord is the beginning of Wisdom, a good understanding have all they that do thereafter, the praise of it 〈 ◊ 〉 sor ever.
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81
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1842
A good vnderstand• … ng 〈 ◊ 〉 all they that doe thereafter. Why so? Because an ill vnderstanding haue all they that doe not thereafter.
A good vnderstand• … ng 〈 ◊ 〉 all they that do thereafter. Why so? Because an ill understanding have all they that do not thereafter.
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81
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1843
They that haue vnderstanding, and doe not thereafter, that is, bring not forth fruit according to it, they haue an ill vnderstanding.
They that have understanding, and do not thereafter, that is, bring not forth fruit according to it, they have an ill understanding.
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81
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1844
But they that haue vnderstanding, and do therafter, & lead their lise according to it, such haue a good vnderstanding.
But they that have understanding, and do thereafter, & led their lise according to it, such have a good understanding.
p-acp pns32 cst vhb n1, cc vdb av, cc vvi po32 n1 vvg p-acp pn31, d vhb dt j n1.
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81
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1845
The praise of these shal endure for euer.
The praise of these shall endure for ever.
dt n1 pp-f d vmb vvi p-acp av.
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81
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1846
O how highly shall Christ praise you, how richly shall he 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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81
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1847
& to be transformed as it were into the obedience of his word? Then he shall say vnto you;
& to be transformed as it were into the Obedience of his word? Then he shall say unto you;
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81
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1848
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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81
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1849
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,
p-acp pn22 vhb xx av-j vvn po11 n1, cc vvd pn31 a-acp av-j c-acp n1 vvz,
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81
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1850
but also ye haue practised it, and fructified thereby. 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;
cc-acp av pn22 vhb vvn pn31, cc vvd av. pns11 vbds p-acp n1, cc pn22 vvd pno11;
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81
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1851
I was harbourlesse, and ye lodged me; I was hungry, and ye gaue me meate.
I was harbourless, and you lodged me; I was hungry, and you gave me meat.
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81
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1852
These and such other haue beene the good fruites, which haue follovved your hearing and keeping of my word.
These and such other have been the good fruits, which have followed your hearing and keeping of my word.
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81
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1853
Therefore now ye shall be praised for your weldoing, and for euer ye shall be blessed for your fruit-bearing.
Therefore now you shall be praised for your welldoing, and for ever you shall be blessed for your Fruit bearing.
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1854
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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81
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1855
and the holy Ghost, be all honour and glorie, power and praise, dignitie 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.
cc dt j n1, vbb d n1 cc n1, n1 cc n1, n1 cc n1, av cc av. uh-n. fw-la.
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1856
A FVNERALL SERMON PREACHED in S. Maries.
A FUNERAL SERMON PREACHED in S. Mary's.
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1857
May 10. 1605. Psal. 32. 6. Surely in the flood of many waters they shall not come neere him.
May 10. 1605. Psalm 32. 6. Surely in the flood of many waters they shall not come near him.
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1858
THe principall scope os the Prophet in this place is to prooue, that the righteousnesse, and so the blessednesse of man, consisteth onely in the free forgiuenes of his sinnes,
THe principal scope os 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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1859
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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1860
That which the whole Church and euery godly man therein hath euer especially praied for in all afflictions and troubles, that is happinesse:
That which the Whole Church and every godly man therein hath ever especially prayed for in all afflictions and Troubles, that is happiness:
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1861
But for remission of sinnes euery godly man will • … ray in time of tribulation:
But for remission of Sins every godly man will • … ray in time of tribulation:
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1862
Therefore this is the felicitie of the faithfull.
Therefore this is the felicity of the faithful.
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1863
To confirme this reason more fully he setteth downe, first, the circumstances going before the prayer;
To confirm this reason more Fully he sets down, First, the Circumstances going before the prayer;
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1864
For this shall euery one that is godly make his prayer vnto thee in a time when thou maist be found.
For this shall every one that is godly make his prayer unto thee in a time when thou Mayest be found.
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1865
Then, the forme of the prayer it selfe;
Then, the Form of the prayer it self;
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1866
Thou art a place to hide me in, thou shalt preserue me from trouble, thou shalt compasse me about with • … ongs of deliuerance.
Thou art a place to hide me in, thou shalt preserve me from trouble, thou shalt compass me about with • … ongs of deliverance.
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1867
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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1868
Prayer is the true sacrifice of faith. The efficacie whereof is briefly, but pithily set downe to the Hebrewes.
Prayer is the true sacrifice of faith. The efficacy whereof is briefly, but pithily Set down to the Hebrews.
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1869
And I haue spoken els-where somewhat largely of this point. Now but a word onely to make a fit entrance into this sermon. Take it therefore thus.
And I have spoken elsewhere somewhat largely of this point. Now but a word only to make a fit Entrance into this sermon. Take it Therefore thus.
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1870
The effocts of prayer heretofore haue beene wonderfull. Prayer hath fet down hailestones from heauen, to ouercome fiue Kings with their armies.
The effocts of prayer heretofore have been wonderful. Prayer hath fetched down hailstones from heaven, to overcome fiue Kings with their armies.
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1871
Prayer hath shut vp the windowes of heauen that it should not raine, and againe hath opened them that the earth might giue her encrease.
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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1872
Prayer hath staied the swist course of the sunne, and caused it to go backward fifteene degrees.
Prayer hath stayed the swift course of the sun, and caused it to go backward fifteene Degrees.
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83
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1873
Prayer hath held Gods hands that he could not strike when he was readie to plague his people.
Prayer hath held God's hands that he could not strike when he was ready to plague his people.
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1874
Prayer without any other helpe or meanes hath throwne downe the strong walls 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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83
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1875
In this place it deliuereth the faithful man from all the dangers of this world. Surely in the flood of many waters they shall not come neere him. The summe is this;
In this place it Delivereth the faithful man from all the dangers of this world. Surely in the flood of many waters they shall not come near him. The sum is this;
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83
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1876
That no calamities of this world, no troubles of this life, no terrours of death, no guiltines 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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1877
but that a godly man by meanes of his faith and felicitie in Christ, shall wade out of them well inough.
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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84
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1878
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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84
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1879
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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1880
Which, that it may the better appeare, I shall desire you to obserue two things. The danger: 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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1881
The danger is in these words; In 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; In 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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1882
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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1883
Surely they shall not come neare 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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85
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1884
First they shall not come neare: secondly him, they shall not come neare 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.
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85
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1885
Surely in the flood of many waters, they shall not come neere him. First, the asflictions 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.
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1886
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.
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1887
For any fire may be quenched with water, but the force of water, if it begins to be violent, can not by any power of man be resisted.
For any fire may be quenched with water, but the force of water, if it begins to be violent, can not by any power of man be resisted.
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1888
Canutus who was King of England, Scotland, Denmarke, Norway, and a great part of Suevia 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, and a great part of Suevia all At once, sitting At a low water upon the Thames shore, commanded the water not to come near him.
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1889
But notwithstanding his commandement, the water returning and flowing againe, as that in Ezekiel which came to the ankles, then to the knees,
But notwithstanding his Commandment, the water returning and flowing again, as that in Ezekielem which Come to the ankles, then to the knees,
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1890
and yet higher to the necke, so neuer left rising till it came vp neere him and wet him.
and yet higher to the neck, so never left rising till it Come up near him and wet him.
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1891
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,
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1892
and yet I can not command this little channell of water, to keepe aloose osf from me.
and yet I can not command this little channel of water, to keep aloose osf from me.
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1893
Whereupon he went immediatly to Westminster, and with his owne hands s• … t his Crowne vpon the Crucifix there,
Whereupon he went immediately to Westminster, and with his own hands s• … tO his Crown upon the Crucifix there,
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1894
and could neuer be perswaded after to weare i• … vpon his owne head.
and could never be persuaded After to wear i• … upon his own head.
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86
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1895
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;
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1896
Hitherto shalt thou come, but no further, and here shalt thou stay thy proud waues.
Hitherto shalt thou come, but no further, and Here shalt thou stay thy proud waves.
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1897
The afslictions of the righteous therefore beeing here compared to waters, must needes be very violent.
The afslictions of the righteous Therefore being Here compared to waters, must needs be very violent.
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1898
For thus the Psalmist saith, Thine indignation lieth hard on me, and thou hast vexed me with all thy waues. And God himselfe;
For thus the Psalmist Says, Thine Indignation lies hard on me, and thou hast vexed me with all thy waves. And God himself;
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1899
I will powre out my wrath vpon thee, as water. So that the securitie and selicitie of the faithfull man is inuincible.
I will pour out my wrath upon thee, as water. So that the security and felicity of the faithful man is invincible.
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86
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1900
He may be often in daunger of tribulations as of great waues or waters, but they shall neuer ouerwhelme him;
He may be often in danger of tribulations as of great waves or waters, but they shall never overwhelm him;
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86
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1901
Surely in the flood os many waters they shall not come neere him. But these our tribulations which are waters, are also many waters.
Surely in the flood os many waters they shall not come near him. But these our tribulations which Are waters, Are also many waters.
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86
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1902
Our common prouerb is, Seldome comes sorrow alone. But as waters come rouling and wauing 〈 ◊ ◊ 〉 ther:
Our Common proverb is, Seldom comes sorrow alone. But as waters come ruling and waving 〈 ◊ ◊ 〉 there:
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1903
so the miseries of this 〈 ◊ ◊ 〉 Prophet Ezekiel saw the roul• … 〈 ◊ 〉 written with in and withou• …,
so the misery's of this 〈 ◊ ◊ 〉 Prophet Ezekielem saw the roul• … 〈 ◊ 〉 written with in and withou• …,
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1904
and there was written therein, Lamentations, and singing, and woe.
and there was written therein, Lamentations, and singing, and woe.
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1905
This booke is written within and without, to shew that many are the troubles of the righteous, both outward and inward.
This book is written within and without, to show that many Are the Troubles of the righteous, both outward and inward.
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87
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1906
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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87
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1907
Seeing for one singing, there is in the booke a double sorrowing, lamentations, and woe. Or if it be read as some translate it;
Seeing for one singing, there is in the book a double sorrowing, lamentations, and woe. Or if it be read as Some translate it;
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87
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1908
Lamentations, and mourning, and woe, then it is yet more plaine, that in this world many troubles as many waters come one in the necke of an other, no earthly ioy or comfort comming betweene.
Lamentations, and mourning, and woe, 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 or Comfort coming between.
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87
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1909
This the good King greatly complaineth of, One deepe calleth an other because of the noise of the water pipes, all thy floods and stormes haue gone ouer me.
This the good King greatly Complaineth of, One deep calls an other Because of the noise of the water pipes, all thy floods and storms have gone over me.
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87
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1910
And Iob, He hath giuen me one wound vpon another, and he hath runne vpon me as a gyant.
And Job, He hath given me one wound upon Another, and he hath run upon me as a giant.
cc np1, pns31 vhz vvn pno11 pi vvd p-acp j-jn, cc pns31 vhz vvn p-acp pno11 p-acp dt n1.
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87
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1911
And Saint Paul though in one place he write God shewed mercie 〈 ◊ 〉 him, that he should not haue 〈 ◊ 〉 vpon sorow,
And Saint Paul though in one place he write God showed mercy 〈 ◊ 〉 him, that he should not have 〈 ◊ 〉 upon sorrow,
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87
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1912
yet oftentimes els• … 〈 ◊ 〉 speaketh of his owne manifo• … d daungers. I soffered thrice shipwracke, saies he:
yet oftentimes els• … 〈 ◊ 〉 speaks of his own manifo• … worser dangers. I soffered thrice shipwreck, Says he:
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87
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1913
night and day haue I bin in the deepe sea.
night and day have I been in the deep sea.
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1914
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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87
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1915
Thus we see how many waters the godly man is subiect to in this life. For one ioy he hath at the least two sorowes, if he haue no more: one deepe calleth an other: one wound bringeth another: he hath sorow vpon sorow: perills vpon perills, Many waters: many dangers.
Thus we see how many waters the godly man is Subject to in this life. For one joy he hath At the least two sorrows, if he have 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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87
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1916
Neuer thelesse, Surely in the flood of many waters, they shall not come neare him. Thirdly, the dangers of this life, are as a • … lood.
Never thelesse, Surely in the flood of many waters, they shall not come near him. Thirdly, the dangers of this life, Are as a • … Blood.
av-x av, av-j p-acp dt n1 pp-f d n2, pns32 vmb xx vvi av-j pno31. ord, dt n2 pp-f d n1, vbr p-acp dt • … uh.
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87
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1917
The very naming and mentioning of a flood must needes be very terrible, euer since Noahs flood destroyed the whole world.
The very naming and mentioning of a flood must needs be very terrible, ever since Noahs flood destroyed the Whole world.
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88
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1918
For euen as a horse or a mule of whom the Prophet a little after speaketh in this Psalm.
For even as a horse or a mule of whom the Prophet a little After speaks in this Psalm.
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88
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1919
hauing beene once well lashed with a whippe, doth euer after feare if he heare but the bell which is tied to the 〈 ◊ 〉 so man since the world was so well scoured and scourged with a flood, could neuer almost abide either to talke or thinke of it.
having been once well lashed with a whip, does ever After Fear if he hear but the bell which is tied to the 〈 ◊ 〉 so man since the world was so well scoured and scourged with a flood, could never almost abide either to talk or think of it.
vhg vbn a-acp av vvn p-acp dt n1, vdz av p-acp n1 cs pns31 vvb p-acp dt n1 r-crq vbz vvn p-acp dt 〈 sy 〉 av n1 p-acp dt n1 vbds av av vvn cc vvn p-acp dt n1, vmd av-x av vvi av-d pc-acp vvi cc vvi pp-f pn31.
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88
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1920
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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88
Image 5
1921
then our going out of the world.
then our going out of the world.
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88
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1922
This indeede bringeth with it a • … lood of many waters, and an Ocean sea of infinite cares.
This indeed brings with it a • … Blood of many waters, and an Ocean sea of infinite Cares.
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88
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1923
Aristotle writeth that nothing is so terrible as death, which Antiochus feeling sensibly in himselfe, crieth 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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88
Image 5
1924
and into what floods of miserie am I now fallen? He addeth the reason anon after;
and into what floods of misery am I now fallen? He adds the reason anon After;
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88
Image 5
1925
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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88
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1926
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.
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88
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1927
S. Hierō writeth of Hilarion, that being 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;
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88
Image 5
1928
Go forth my soule, why fearest thou? go 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,
vvb av po11 n1, q-crq vv2 pns21? vvb av, q-crq vv2 pns21? pns21 vh2 vvn np1 av d crd cc crd n2,
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88
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1929
and dost thou now feare death? Christ himselfe also feeling that he 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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88
Image 5
1930
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.
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88
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1931
I know well Christ was afraid without sinne, nay with great comfort. For he prayeth thus, Not as I will, but as thou wil• ….
I know well christ was afraid without sin, nay with great Comfort. For he Prayeth thus, Not as I will, but as thou wil• ….
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 n1 ….
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88
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1932
And againe, Into thy hands I commit my spirit.
And again, Into thy hands I commit my Spirit.
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88
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1933
This then was his comfort, that the Iewes could do nothing in putting him to death,
This then was his Comfort, that the Iewes could do nothing in putting him to death,
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88
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1934
but as S. Peter testifieth, that onely which his father both by his counsell and will had decreed,
but as S. Peter Testifieth, that only which his father both by his counsel and will had decreed,
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88
Image 5
1935
and by his hand had ordained.
and by his hand had ordained.
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88
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1936
Hilarion also that holy antient Father comforteth himselfe with this, that he had serued Christ almost seauentie yeares.
Hilarion also that holy ancient Father comforts himself with this, that he had served 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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88
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1937
Other children of God haue had other comforts, and all haue this, that both in life and in death they are happie in Christ.
Other children of God have had other comforts, and all have this, that both in life and in death they Are happy in christ.
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88
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1938
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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88
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1939
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.
p-acp av dt j n1 av p-acp n1 vbz av pp-f d n1. np1 p-acp dt n2 pp-f d n2, pns32 vmb xx vvi av-j pno31.
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88
Image 5
1940
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.
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89
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1941
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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89
Image 5
1942
They, that is, The waters shal not come neere.
They, that is, The waters shall not come near.
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90
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1943
The holy Church and euery 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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90
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1944
Vpon which though the winds blow, and the floods beate, yet it can not be throwne down,
Upon which though the winds blow, and the floods beat, yet it can not be thrown down,
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90
Image 5
1945
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.
c-acp pn31 vbz vvn p-acp dt n1. av cst dt n2 r-crq vvb pn31, vmb av-x vvi av-j pn31 pc-acp vvi pn31.
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90
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1946
The same may be said of the ship couered with waters. It might well floate, but it could neuer be drowned.
The same may be said of the ship covered with waters. It might well float, but it could never be drowned.
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90
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1947
For as soone 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.
p-acp c-acp av c-acp dt n2 vvd p-acp np1 p-acp p-acp pno32, av-j a-acp vvd dt j n-jn.
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90
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1948
Therefore Luther when his life was sought of all the world in a manner, translated the Psalme Deus noster refugium, into dumb meerer,
Therefore Luther when his life was sought of all the world in a manner, translated the Psalm Deus Noster refugium, into dumb meerer,
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90
Image 5
1949
and caused it to be sung in all the reformed churches. God is our hope a• … d strength a very present helpe in trouble.
and caused it to be sung in all the reformed Churches. God is our hope a• … worser strength a very present help in trouble.
cc vvd pn31 pc-acp vbi vvn p-acp d dt vvn n2. np1 vbz po12 n1 n1 … sy n1 dt j j n1 p-acp n1.
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90
Image 5
1950
Therefore will we not feare though the earth be mooned, and though the hills be• … ca ried into the midst of the sea.
Therefore will we not Fear though the earth be mooned, and though the hills be• … circa ried into the midst of the sea.
av vmb pns12 xx vvi cs dt n1 vbi zz, cc cs dt ng1 n1 … zz zz p-acp dt n1 pp-f dt n1.
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90
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1951
Though the waues thereo• … rage and s• … ell: and though the mountaines shake at the tempest of the same. • ….
Though the waves thereo• … rage and s• … ell: and though the Mountains shake At the tempest of the same. • ….
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90
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1952
Peter the Apostle began to sincke, but he sunke not right downe. Christ was readie at hand to helpe him.
Peter the Apostle began to sink, but he sunk not right down. christ was ready At hand to help him.
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90
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1953
For as soone as he sawe himselfe in present perill and danger, forth with he cryed, Master saue me. Saue me O God:
For as soon as he saw himself in present peril and danger, forth with he cried, Master save me. Save me Oh God:
p-acp c-acp av c-acp pns31 vvd px31 p-acp j n1 cc n1, av p-acp pns31 vvd, n1 vvb pno11. p-acp pno11 uh np1:
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90
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1954
for the waters are com in euen vnto my soule.
for the waters Are come in even unto my soul.
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90
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1955
I sti• … ke • … ast in the deepe mire where no ground i• …;
I sti• … ke • … ast in the deep mire where no ground i• …;
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90
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1956
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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90
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1957
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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90
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1958
Let not the water flood drown me, neither let the deep swall• … w me vp:
Let not the water flood drown me, neither let the deep swall• … w me up:
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90
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1959
& let not the pit th• … t her mouth vpon me. S. Paul likewise suffered shipwrack, but lost not by it one haire of his head.
& let not the pit th• … tO her Mouth upon me. S. Paul likewise suffered shipwreck, but lost not by it one hair of his head.
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90
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1960
Wherby we may s• … e the abs• … rdity of the Papists.
Whereby we may s• … e the abs• … rdity of the Papists.
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90
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1961
They would prooue that iustifying grace may be 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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90
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1962
But if we should graunt them that the Apostle speaketh of iustifying not of historical faith,
But if we should grant them that the Apostle speaks of justifying not of historical faith,
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90
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1963
yet we haue the helpe of a second answer. To wit, that shipwrack is one thing, and drowning an other.
yet we have the help of a second answer. To wit, that shipwreck is one thing, and drowning an other.
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90
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1964
Therefore faith which is wrackt is not by and by drowned.
Therefore faith which is wracked is not by and by drowned.
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90
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1965
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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90
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1966
But this is but a touch by the way. Meane season we see how safe and secure the faithfull man is in Christ.
But this is but a touch by the Way. Mean season we see how safe and secure the faithful man is in christ.
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90
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1967
He is a house to which the floods may come neere to shake it, but neuer to throvve it downe, he is a ship, which the waues may come neere to tosse it,
He is a house to which the floods may come near to shake it, but never to throw it down, he is a ship, which the waves may come near to toss it,
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90
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1968
but neuer to turne it ouer: euen as Saint Peter began to sinke, but still kept vp his head:
but never to turn it over: even as Saint Peter began to sink, but still kept up his head:
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90
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1969
and Saint Paul suffred shippewracke, but was not a haire the worse for it. Surly in the flood of many waters, they shall not come neere him. Secondly, him.
and Saint Paul suffered shipwrack, but was not a hair the Worse for it. Surly in the flood of many waters, they shall not come near him. Secondly, him.
cc n1 np1 vvd n1, cc-acp vbds xx dt n1 dt av-jc p-acp pn31. j p-acp dt n1 pp-f d n2, pns32 vmb xx vvi av-j pno31. ord, pn31.
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90
Image 5
1970
They shall not come neere him. This word must in no case be omitted. It helpeth vs to answer a verie strong obiection.
They shall not come near him. This word must in no case be omitted. It Helpeth us to answer a very strong objection.
pns32 vmb xx vvi av-j pno31. d n1 vmb p-acp dx n1 vbb vvn. pn31 vvz pno12 pc-acp vvi dt j j n1.
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91
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1971
For it may be 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;
p-acp pn31 vmb vbi vvn, d j n2 vhb vvn po32 n2-j, vhb vvn j n2 p-acp po32 n1, vhb vbn vvn av p-acp n1;
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91
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1972
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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91
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1973
The verie Philosophers themselues reckoned their goods pertained no more to thē, then be it spoken with reuerence and regard, the parings of their nailes.
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.
dt j n2 px32 vvd po32 n2-j vvd dx dc p-acp pno32, av vbb pn31 vvn p-acp n1 cc n1, dt n2-vvg pp-f po32 n2.
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91
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1974
Zenon hearing newes he had lost all he had by sea, said onely thus; Thou hast done very well Fortune to leaue me nothing but my cloake.
Zenon hearing news he had lost all he had by sea, said only thus; Thou hast done very well Fortune to leave me nothing but my cloak.
np1 vvg n1 pns31 vhd vvn d pns31 vhd p-acp n1, vvd av-j av; pns21 vh2 vdi av av n1 pc-acp vvi pno11 pix p-acp po11 n1.
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91
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1975
An other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner;
an other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spoke thus to the executioner;
dt n-jn vvn np1, c-crq p-acp np1 dt n1 vvd pns31 vmd vbi vvn p-acp n1 p-acp dt n1, vvd av p-acp dt n1;
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91
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1976
Beate and bray as long as thou wilt Anaxarchus his bagge or sachell (so he called his owne bodie) but Anaxarchus thou canst not touch.
Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body) but Anaxarchus thou Canst not touch.
vvb cc vvi c-acp av-j c-acp pns21 vm2 np1 po31 n1 cc n1 (av pns31 vvd po31 d n1) p-acp np1 pns21 vm2 xx vvi.
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91
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1977
Yet these making so smal reckoning of their goods and bodie, set their minde 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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91
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1978
The minde of a man, is himselfe, say they.
The mind of a man, is himself, say they.
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91
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1979
Hence it is that Iulius Caesar, when Amyclas the Pilot vvas greatly afraid of the tempest, spake to him thus, What meanest thou to feare base fellovv, dost thou not k• … ovv thou cariest Caesar vvith thee? As if he should say, Caesars bodie may vvell be drovvned,
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 k• … ovv thou carriest Caesar with thee? As if he should say, Caesars body may well be drowned,
av pn31 vbz cst np1 np1, c-crq np1 dt n1 vbds av-j j pp-f dt n1, vvd p-acp pno31 av, q-crq vv2 pns21 pc-acp vvi j n1, vd2 pns21 xx n1 … vvb pns21 vv2 np1 p-acp pno21? p-acp cs pns31 vmd vvi, npg1 n1 vmb av vbi vvn,
(11) sermon (DIV1)
91
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1980
as any other mans may, but his minde, his magnanimitie, his valour, his fortitude, can neuer be 〈 ◊ 〉. Thus farre vvent Philosophie:
as any other men may, but his mind, his magnanimity, his valour, his fortitude, can never be 〈 ◊ 〉. Thus Far went Philosophy:
c-acp d j-jn ng1 vmb, cc-acp po31 n1, po31 n1, po31 n1, po31 n1, vmb av-x vbi 〈 sy 〉. av av-j vvd n1:
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91
Image 5
1981
But Diuinitie goeth a degree further.
But Divinity Goes a degree further.
cc-acp n1 vvz dt n1 av-jc.
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91
Image 5
1982
For Philosophie defineth Him, that is a man, by his reason and the morall 〈 ◊ 〉 of the minde;
For Philosophy defineth Him, that is a man, by his reason and the moral 〈 ◊ 〉 of the mind;
p-acp n1 vvz pno31, cst vbz dt n1, p-acp po31 n1 cc dt j 〈 sy 〉 pp-f dt n1;
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91
Image 5
1983
But Diuinitie desineth a Christian man by his faith and his coniunction thereby vvith Christ. Excellently saith Saint Austin:
But Divinity desineth a Christian man by his faith and his conjunction thereby with christ. Excellently Says Saint Austin:
cc-acp n1 vvz dt njp n1 p-acp po31 n1 cc po31 n1 av p-acp np1. av-j vvz n1 np1:
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91
Image 5
1984
When e com's it that the soule dieth? Because faith is not in it. Whence that the bodie dieth? Because a soule is not in it. When e com's it that the soul Dieth? Because faith is not in it. Whence that the body Dieth? Because a soul is not in it.
c-crq fw-la vvz pn31 cst dt n1 vvz? p-acp n1 vbz xx p-acp pn31. c-crq d dt n1 vvz? p-acp dt n1 vbz xx p-acp pn31.
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91
Image 5
1985
Therefore the soale of thy soule is faith.
Therefore the Soale of thy soul is faith.
av dt n1 pp-f po21 n1 vbz n1.
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91
Image 5
1986
So that if we vvould knovve vvhat is a faithfull man, vve 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,
av cst cs pns12 vmd vvi r-crq vbz dt j n1, pns12 vmb vvi pno31, xx p-acp po31 j n1,
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91
Image 5
1987
as he is resonable, but by the soule of his soule, vvhich i• … his • … aith.
as he is reasonable, but by the soul of his soul, which i• … his • … aith.
c-acp pns31 vbz j, cc-acp p-acp dt n1 pp-f po31 n1, r-crq n1 … po31 • … uh.
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91
Image 5
1988
And then vve easily ansvver the 〈 ◊ 〉, that a 〈 ◊ 〉 may come • … eere a faithfull mans goods, neere his 〈 ◊ 〉, neere his reasonable soule, but • … o his saith, that is to Him, it can neuer come neere.
And then we Easily answer the 〈 ◊ 〉, that a 〈 ◊ 〉 may come • … ere a faithful men goods, near his 〈 ◊ 〉, near his reasonable soul, but • … oh his Says, that is to Him, it can never come near.
cc av pns12 av-j n1 dt 〈 sy 〉, cst dt 〈 sy 〉 vmb vvb • … c-acp dt j ng1 n2-j, av-j po31 〈 sy 〉, av-j po31 j n1, cc-acp • … sy po31 vvz, cst vbz p-acp pno31, pn31 vmb av-x vvi av-j.
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91
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1989
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.
p-acp cs pn22 vvb pp-f dt n1 cc n1 pp-f pno31, cst pn31 vbz n1, dt n1 av vvz, dt j vmb vvi p-acp n1.
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91
Image 5
1990
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, who loued me; and gaue himselfe for me.
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, who loved me; and gave himself for me.
cc dt n1, av pns11 vvb xx, cc-acp np1 vvz p-acp pno11, cc-acp cst pns11 vvb, pns11 vvb p-acp n1 p-acp dt n1 pp-f np1, r-crq vvd pno11; cc vvd px31 p-acp pno11.
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91
Image 5
1991
And he that was wiser then all the Philosophers determineth this doubt thus;
And he that was Wiser then all the Philosophers determineth this doubt thus;
cc pns31 cst vbds jc cs d dt n2 vvz d n1 av;
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91
Image 5
1992
The summe of the matter vvhen you haue heard all is this: • … eare God, and keepe his commandements;
The sum of the matter when you have herd all is this: • … ear God, and keep his Commandments;
dt n1 pp-f dt n1 c-crq pn22 vhb vvn d vbz d: • … n1 np1, cc vvi po31 n2;
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91
Image 5
1993
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.
p-acp d vbz d pp-f n1. av-d pp-f n1, q-crq|vbz d. av-d pp-f n1 r-crq vmb vvi av p-acp d n2 pp-f d n2.
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91
Image 5
1994
For the goods of man may be gotten away by • … orged cauillation: the bodie of man may be weakened by sickenesse:
For the goods of man may be got away by • … orged cavillation: the body of man may be weakened by sickness:
p-acp dt n2-j pp-f n1 vmb vbi vvn av p-acp • … j-vvn n1: dt n1 pp-f n1 vmb vbi vvn p-acp n1:
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91
Image 5
1995
the soule of man and the fae• … lties thereof, as memorie, witte, and such like, may be impaired by age,
the soul of man and the fae• … lties thereof, as memory, wit, and such like, may be impaired by age,
dt n1 pp-f n1 cc dt n1 … ng2-j av, c-acp n1, n1, cc d av-j, vmb vbi vvn p-acp n1,
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91
Image 5
1996
but saith in Christ, the feare of God, a care to keepe his commaundements, is all of man, which no 〈 ◊ 〉, either in life or in death can ouer whelme.
but Says in christ, the Fear of God, a care to keep his Commandments, is all of man, which no 〈 ◊ 〉, either in life or in death can over whelm.
cc-acp vvz p-acp np1, dt n1 pp-f np1, dt n1 pc-acp vvi po31 n2, vbz d pp-f n1, r-crq dx 〈 sy 〉, av-d p-acp n1 cc p-acp n1 vmb p-acp vvi.
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91
Image 5
1997
All of man wherein man ought to imploy himselfe while he is aliue, and vvithout 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,
av-d pp-f n1 c-crq n1 vmd pc-acp vvi px31 cs pns31 vbz j, cc p-acp r-crq, n1 vbz p-acp n1 c-crq pns31 vbz j,
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91
Image 5
1998
but with which, man both in life and death is most blessed.
but with which, man both in life and death is most blessed.
cc-acp p-acp r-crq, n1 av-d p-acp n1 cc n1 vbz av-ds vvn.
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91
Image 5
1999
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.
p-acp cs d vbb dt n1 pp-f d, av pp-f d n1 p-acp d pc-acp vbz dx n-vvg p-acp d pc-acp vbi vvn.
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91
Image 5
2000
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.
pns11 vhb vvn p-acp pno21, vvz po12 n1, cst po21 n1 vmd xx vvi, cc dt n2 pp-f n1 vmb xx vvi p-acp pno21.
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91
Image 5
2001
For loue is strong as death: iealously is cruell as the graue: the coales thereof are fierie coales, and a vehement flame.
For love is strong as death: jealously is cruel as the graven: the coals thereof Are fiery coals, and a vehement flame.
p-acp n1 vbz j c-acp n1: av-j vbz j p-acp dt n1: dt n2 av vbr j n2, cc dt j n1.
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91
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2002
Much water cannot quench loue, neither can the floods drowne it.
Much water cannot quench love, neither can the floods drown it.
av-d n1 vmbx vvi n1, dx vmb dt n2 vvb pn31.
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91
Image 5
2003
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.
np1 p-acp np1 av vvz, cst pix vmb vvi pno31 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1.
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91
Image 5
2004
Wherefore seeing the godly man is so inuincible, that neither the gates of hell, nor the floodgates 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;
c-crq vvg dt j n1 vbz av j, cst dx dt n2 pp-f n1, ccx dt n2 pp-f d n2, vmb vvi p-acp pno31;
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91
Image 5
2005
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.
av-j p-acp dt n1 pp-f d n2, pns32 vmb xx vvi av-j pno31. p-acp dt ord n1 vmb vbi vvn dt n1, av-j.
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91
Image 5
2006
For if both liuing and dying my 〈 ◊ 〉 be most certai• … e in Christ,
For if both living and dying my 〈 ◊ 〉 be most certai• … e in christ,
p-acp cs d j-vvg cc vvg po11 〈 sy 〉 vbi av-ds n1 … sy p-acp np1,
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92
Image 5
2007
and yet I know 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.
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.
cc av pns11 vvb xx av av-d, r-crq n1 vmb pns11 vvi av? av p-acp d n2 d vbz po11 js n1, cst dt n1 pp-f np1 r-crq vbz av-ds j p-acp pn31 n1, vbz av-j vvn av p-acp pno11.
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92
Image 5
2008
For, I know that my redeemer liueth. And if I be iudged, I know I shall be found righteous.
For, I know that my redeemer lives. And if I be judged, I know I shall be found righteous.
p-acp, pns11 vvb cst po11 n1 vvz. cc cs pns11 vbb vvn, pns11 vvb pns11 vmb vbi vvn j.
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92
Image 5
2009
And I know whome I haue beleeued, and I am sure.
And I know whom I have believed, and I am sure.
cc pns11 vvb r-crq pns11 vhb vvn, cc pns11 vbm j.
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92
Image 5
2010
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.
p-acp crd n1, pns11 vbm av-j vvn, cst dx n1 ccx n1, ccx d n1 av vmb vvi pno12 p-acp np1.
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92
Image 5
2011
Nay in all the flood of waters we 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.
uh p-acp d dt n1 pp-f n2 pns12 vmb vbi av-dc cs n2. pns32 vmb xx vvi av-j pc-acp vvi pno12 cc-acp av-c pns12 vmb vvi pno32.
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92
Image 5
2012
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.
uh cst r-crq vbz js pp-f d, av-j pns12 vmb vbi av-dc cs n2 p-acp pno32.
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92
Image 5
2013
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:
cs dt n1 pp-f n2 vbdr vvn p-acp pno11, av vmb xx po11 n1 vbi j:
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92
Image 5
2014
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.
cc cs a-acp vvd a-acp n1 p-acp pno11, av vmb pns11 vvi po11 n1 p-acp pn31.
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92
Image 5
2015
Not in him, as it is ill translated in the English, but in it; that is, In the very 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.
xx p-acp pno31, c-acp pn31 vbz av-jn vvn p-acp dt jp, cc-acp p-acp pn31; cst vbz, p-acp dt j n1 pn31 n1. pns11 vmb xx vvi.
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92
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2016
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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92
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2017
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:
p-acp av c-acp dt n1 vvd j, dt av-dc n1 vbz vvn p-acp pn31, dt av-dc j av pn31 vbz:
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92
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2018
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.
av dt av-dc n1 cc n1 vbz vvn p-acp pno11, dt jc n1 cc n1 pns11 vmb vhi.
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92
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2019
Therefore I will not be afraid of tenne thousand of the people, that haue se• … themselues against me round about.
Therefore I will not be afraid of tenne thousand of the people, that have se• … themselves against me round about.
av pns11 vmb xx vbi j pp-f crd crd pp-f dt n1, cst vhb n1 … px32 p-acp pno11 av-j a-acp.
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92
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2020
For a thousand of them shall 〈 ◊ 〉 at my side, and ten thousand at my right hand,
For a thousand of them shall 〈 ◊ 〉 At my side, and ten thousand At my right hand,
p-acp dt crd pp-f pno32 vmb 〈 sy 〉 p-acp po11 n1, cc crd crd p-acp po11 j-jn n1,
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92
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2021
but they shall not come neere me.
but they shall not come near me.
cc-acp pns32 vmb xx vvi av-j pno11.
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92
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2022
The Arke in the 〈 ◊ 〉 was not drow• … ed, as other things were, but floated vpon the waters.
The Ark in the 〈 ◊ 〉 was not drow• … ed, as other things were, but floated upon the waters.
dt n1 p-acp dt 〈 sy 〉 vbds xx n1 … wd, c-acp j-jn n2 vbdr, cc-acp vvd p-acp dt n2.
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92
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2023
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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92
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2024
Likewise the redde • … ea did not hinder the Israelites passage, but opened an easie way to them.
Likewise the red • … ea did not hinder the Israelites passage, but opened an easy Way to them.
av dt j-jn • … fw-la vdd xx vvi dt np2 n1, cc-acp vvd dt j n1 p-acp pno32.
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92
Image 5
2025
Yea Surely it vvas morcouer as a vvall to backe them against all their enemies.
Yea Surely it was morcouer as a wall to back them against all their enemies.
uh av-j pn31 vbds vvi p-acp dt n1 pc-acp vvi pno32 p-acp d po32 n2.
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92
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2026
The vvordes o Saint Iames are ver• … e plaine, My brethren, count it exceeding • … oy when you fall into diuers temptations.
The words oh Saint James Are ver• … e plain, My brothers, count it exceeding • … oy when you fallen into diverse temptations.
dt n2 uh n1 np1 vbr n1 … sy n1, po11 n2, vvb pn31 av-vvg • … uh c-crq pn22 vvb p-acp j n2.
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92
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2027
Tenta• … ion of it selfe doth vexe and disquiet a man. But to the godly it is a ioy.
Tenta• … ion of it self does vex and disquiet a man. But to the godly it is a joy.
np1 … n1 pp-f pn31 n1 vdz vvi cc vvi dt n1. p-acp p-acp dt j pn31 vbz dt n1.
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92
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2028
As we read els where, That they • … vhich are iustisied by 〈 ◊ 〉 haue peace, nay, haue easie accesse to God, and great ioy in tribulations.
As we read Else where, That they • … vhich Are iustisied by 〈 ◊ 〉 have peace, nay, have easy access to God, and great joy in tribulations.
c-acp pns12 vvb av c-crq, cst pns32 • … fw-ge vbr j p-acp 〈 sy 〉 vhi n1, uh, vhb j n1 p-acp np1, cc j n1 p-acp n2.
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92
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2029
But the Apostle adding, that this ioy is not common or ordinarie, but Surely exceeding ioy, raiseth vp the ampli• … ication 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 ampli• … ication as high as may be. Whereunto. S. Paul also accords;
p-acp dt n1 vvg, cst d n1 vbz xx j cc j, cc-acp av-j j-vvg n1, vvz a-acp dt n1 … n1 c-acp j c-acp vmb vbi. c-crq. np1 np1 av vvz;
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92
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2030
We are af• … licted on euery side, yet we are not in distresse: in pouertie, but not ouercome of pouertie, we are persecuted, but not forsaken; We Are af• … licted on every side, yet we Are not in distress: in poverty, but not overcome of poverty, we Are persecuted, but not forsaken;
pns12 vbr n1 … j-vvn p-acp d n1, av pns12 vbr xx p-acp n1: p-acp n1, cc-acp xx vvn pp-f n1, pns12 vbr vvn, cc-acp xx vvn;
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92
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2031
cast down, but we perish not. Here he prooueth directly, that the flood commeth not neere the faithfull.
cast down, but we perish not. Here he proveth directly, that the flood comes not near the faithful.
vvb a-acp, cc-acp pns12 vvb xx. av pns31 vvz av-j, cst dt n1 vvz xx av-j dt j.
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92
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2032
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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92
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2033
as chastened, and yet not killed:
as chastened, and yet not killed:
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92
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2034
as sorrowing, and yet alwaies re• … oycing ▪ as poore, and yet making many rich:
as sorrowing, and yet always re• … oycing ▪ as poor, and yet making many rich:
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92
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2035
as hauing nothing, and yet possessing all things. O the securi• … ie and felici• … ie of the faithfull!
as having nothing, and yet possessing all things. O the securi• … ie and felici• … ie of the faithful!
c-acp vhg pix, cc av vvg d n2. sy dt n1 … fw-fr cc n1 … fw-fr pp-f dt j!
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92
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2036
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.
p-acp po31 n1 vvz n1 pp-f n1: n1 pp-f n1: n2 pp-f n1.
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92
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2037
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.
q-crq vmb pns11 vvi dc? cc q-crq vmd pn22 vhi pno11 vvi av-dc, av c-acp dt n1 vvz? pn31 vvz d n2 pp-f pix.
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92
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2038
As hauing nothing saies he, and yet p• … ss ssi g all thing• ….
As having nothing Says he, and yet p• … ss ssi g all thing• ….
p-acp vhg pix vvz pno31, cc av n1 … zz fw-fr sy d n1 ….
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92
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2039
But the special thing to be noted in this sentence is, As dying, and Behold we liue.
But the special thing to be noted in this sentence is, As dying, and Behold we live.
p-acp dt j n1 pc-acp vbi vvn p-acp d n1 vbz, c-acp vvg, cc vvb pns12 vvb.
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92
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2040
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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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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Therefore he saies, Behold we liue, to shewe that by death the faithfull liue a life wherein there is some great specialty and excellency 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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Behold we liue, Behold we liue a more happy 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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S. Augustin often commēdeth the saying of his master S. Ambrose when he was readie to die.
S. Augustin often commends the saying of his master S. Ambrose when he was ready to die.
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Speaking to Stilico and others about his bed;
Speaking to Stilico and Others about his Bed;
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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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and yet again I am not afraid to die, because we haue a good Lord. He doth not say, Mine ovvne 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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This goodnesse of God makes me quiet in my conscience, and secure in soule, readie to embrace death vvhensoeuer 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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For afflictions as vvaters doe not ouercome the faithfull. Nay they come not neere him. But contrariwise the faithfull conquereth afflictions.
For afflictions as waters do not overcome the faithful. Nay they come not near him. But contrariwise the faithful conquereth afflictions.
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Yea Surely he is in them all more then a conquerour. In vvarre 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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And Surely euen in the verie vvarre he hopeth. The flood of vvaters commeth not neere to drovvne 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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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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It is a dry land for them to march on. As a vvall 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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Tentation not onely is no matter of sorrovve, 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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Death is no death, but a life, and Surely such a life, as onely of it vve may say, Behold vve 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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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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No calamitie or aduersitie can possibly disseuer that coniunction vvhich faith maketh of euery 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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For feeling the remission of his sinnes assured and sealed vnto him, he contemneth not onely the works 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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and dismaiments of his conscience, but euen the very feares and terrours of death.
and dismaiments of his conscience, but even the very fears and terrors of death.
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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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Neuer out os suits of law, neuerceasing disquieters of his studie. His goods distrained, and his ca• … tell driuen off his ground, as Iobs was.
Never out os suits of law, neuerceasing disquieters of his study. His goods distrained, and his ca• … tell driven off his ground, as Jobs was.
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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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euen for very sorrow presently died. A lamentable and ruefull case.
even for very sorrow presently died. A lamentable and rueful case.
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So many children to hang vpon his hand, for which he had neuer main• … enance,
So many children to hang upon his hand, for which he had never main• … enance,
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neither yet now had stay, his wife beeing gone. Well, but that sorrowfull time was blowne ouer.
neither yet now had stay, his wife being gone. Well, but that sorrowful time was blown over.
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He was appointed to be one of the chiefest translators.
He was appointed to be one of the chiefest translators.
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And as soone as it was knowne how farre in this trauaile he did more then any of the rest, he was ver• … e 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 ver• … e well provided for in respect of living.
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For which my L. his Grace of Canterbury now liuing, is much to b• … reuerenced and honoured.
For which my L. his Grace of Canterbury now living, is much to b• … reverenced and honoured.
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But beeins so well to passe both for himselfe an• … for his children, so dainely he fell sicke.
But beeins so well to pass both for himself an• … for his children, so dainely he fell sick.
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He was taken with an ague & a squinsey both together.
He was taken with an ague & a squinsy both together.
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And the more vsuall that was, the lesse dangerous was this accompted, but the euent shewes the contrarie.
And the more usual that was, the less dangerous was this accounted, but the event shows the contrary.
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For the squinsey beeing both by himselfe and his friends no 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 tribulatio• … s. Besides a thousand more, which I cannot now stand to repeate.
These were many waters and diverse tribulatio• … s. Beside a thousand more, which I cannot now stand to repeat.
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Ye• … he carried himselfe so in life and death, as these waters seemed not once to come neere him.
Ye• … 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 thirty yeares. (As his father in law D. Larkyn bad beene professour of Phisick siue or sixe and thirty yeares.) Which tongue, howsoeuer some account of it,
He was professor of the Hebrew tongue in this university thirty Years. (As his father in law D. Larkin bad been professor of Physic siue or sixe and thirty Years.) Which tongue, howsoever Some account of it,
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yet ought to bee preferred before all the rest. For it is the antienst, the shortest, the plainest of all.
yet ought to be preferred before all the rest. For it is the antienst, the Shortest, the Plainest of all.
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A great part of wisdome, as Plato sheweth, is in the knowledge of true Etymologies.
A great part of Wisdom, as Plato shows, is in the knowledge of true Etymologies.
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These in other tongues are vncertaine, in this taken out of the naturall qualities of euery thing that is named.
These in other tongues Are uncertain, in this taken out of the natural qualities of every thing that is nam.
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In so much as whē any man hath found the Hebrewe Etymologie, then he neede seeke no forther.
In so much as when any man hath found 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 diuerse things they haue notwithstanding fit for the opening of the old 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 Hebrew text, he is compted but a maimed,
Therefore though a man cannot read the Rabbis, yet unless he can understand handsomely well the Hebrew text, he is counted but a maimed,
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or as it were but halfe a Diuine, especially in this learned age.
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, shalbe 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 eternally used in the heavenly paradise, where the Saints shall ever extol and praise God.
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But this worthy professour 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 professour for one or two yeares, as others are, but full thirtie yeares together.
For he was not a professor for one or two Years, as Others Are, but full thirtie Years together.
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Nathan Cytraeus writeth, that in Prage an Vniuersitie of Bohemia, where Iohn Hus and Hicrome of Prage professed, that they that haue continued professours for the space of 20. yeares together, are created Earles and Dukes both together.
Nathan Cytraeus Writeth, that in Prage an university of Bohemia, where John Hus and Hicrome of Prage professed, that they that have continued professors for the Molle of 20. Years together, Are created Earls and Dukes both together.
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And therefore their style is to be called Illustres, whereas they which are singly and simply but onely either Earles or Dukes are called Spectabiles. Neither maketh it any matter that they haue no reuenewes, to maintaine Earldomes or Dukedomes.
And Therefore their style is to be called Illustres, whereas they which Are singly and simply 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 Bishops.
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 he 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 pa• … ron of learning and learned men, Sir Francis Walsingham.
He wrote a book of Annotations upon the First fiue small prophets, dedicated to that great pa• … ron of learning and learned men, Sir Francis Walsingham.
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Wherein diuers speeches and phrases of the Prophets are compared with the like in Poets and Oratours both Greek and Latin,
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 be 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. I asked him within this little while, whether he had written no more bookes.
This book indeed is full of hidden learning, and shows infinite reading in stories. I asked him within this little while, whither he had written no more books.
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He tould me he had, but printed no more, because he had no time to peruse and per 〈 ◊ 〉 them for other businesse.
He told me he had, but printed no more, Because he had no time to peruse and per 〈 ◊ 〉 them for other business.
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Now by busines he meant, I weene especially his studie & care to performe well his taske in the translation.
Now by business he meant, I ween especially his study & care to perform well his task in the Translation.
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Wherin how excellently he was imploved, all they can witnes who were ioyned with him in that labour.
Wherein how excellently he was imploved, all they can witness who were joined with him in that labour.
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For though they be the very slower 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 slower of the university for knowledge of the tongues, yet they will not be ashamed to confess, that no one man of their company,
p-acp cs pns32 vbb dt j av-jc pp-f dt n1 p-acp n1 pp-f dt n2, av pns32 vmb xx vbi j pc-acp vvi, cst dx crd n1 pp-f po32 n1,
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if not by other respects, yet at leastwise for long experience and exercise in this kind, was to be compared with him.
if not by other respects, yet At leastwise for long experience and exercise in this kind, was to be compared with him.
cs xx p-acp j-jn n2, av p-acp av c-acp j n1 cc vvi p-acp d n1, vbds pc-acp vbi vvn p-acp pno31.
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For indeede he was so desirous that this busines begunne by the commandement of our most gratious Soueraigne King Iames, should be brought to a happie ende, that oftentimes in many mens hearings, he protested he had rather die,
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, that oftentimes in many men's hearings, he protested he had rather die,
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then be any way negligent herein. Which as some thinke by all likelihood came indeede so to passe.
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 studie 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 sicknes, he caried 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;
p-acp dt j n1 pp-f po31 n1, pns31 vvd px31, c-acp av c-acp, av-j, av-j, av-jn, av-j. crd pp-f po31 j-vvg n2 vvg p-acp po31 n1, cc n-vvg;
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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 apoplexie 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 vvhome the Lord whensoeuer he came, might finde doing his dutie? Wherefore no reason we 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 worthie 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, eleuen poore children of you, which he left behind him, as Christ ascending left eleuen Disciples, bereaued of your kinde and deare Father, destitute of necessaries for your maintenance, to seeke of all helpe and meanes,
Lament you poor orphans, eleuen poor children of you, which he left behind him, as christ ascending left eleuen Disciples, bereaved of your kind and deer Father, destitute of necessaries for your maintenance, to seek of all help and means,
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but onely (as poore folkes vse to speake) such as God and good friends shall prouide.
but only (as poor folks use to speak) such as God and good Friends shall provide.
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Lament, lament all of you, of the tovvne as vvell as of the Vniversitie, because our Schoole hath lost such a singular ornament of this age,
Lament, lament all of you, of the town as well as of the university, Because our School hath lost such a singular ornament of this age,
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because our Churches haue lost such a faithfull and syncere s• … ruant of Christ.
Because our Churches have lost such a faithful and sincere s• … ruant of christ.
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Questionlesse, as it should seeme by the taking away of this man, almightie God is greatly angrie 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.
j, c-acp pn31 vmd vvi p-acp dt n-vvg av pp-f d n1, j-jn np1 vbz av-j j p-acp pno12 d p-acp po12 n2.
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Christ Iesus our Master as though he meant no more to care for vs, seemeth to lie fast asleepe in the ship,
christ Iesus our Master as though he meant no more to care for us, seems to lie fast asleep in the ship,
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while vve most miserably in the flood of many waters are turmoiled and tossed. Wherfore let vs in time crie aloud, and awake him with our praiers.
while we most miserably in the flood of many waters Are turmoiled 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 asleepe, but awake alreadie. We haue awaked him, not with our praiers, but with our sinnes.
Or rather indeed he is not asleep, 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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& affrighted vs at noone day:
& affrighted us At noon day:
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which raged on the South side, and anon after on the North side o• … the towne.
which raged on the South side, and anon After on the North side o• … 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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an other the schollers? This is now the tenth course of schollers, which within this moneth hath beene brought forth to buriall, not one of them dying of the plague,
an 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 scholers haue died in a whole yeare out of all Colledges, it hath beene accompted 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 grieuously displeased and offended at vs. Wherefore let vs yet now at the length in the name of God, rowfe 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 yet now At the length in the name of God, rowfe 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 av p-acp dt n1 p-acp dt n1 pp-f np1, vvb 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 euery 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 with 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 with David, I have sinned and done wickedly. Or with Ionas;
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Take me, for I knowe 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 bowells 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 he 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,
np1 p-acp dt n1 pp-f d n2, av-dx dc cs pns32 vdd p-acp np1, pns32 vmb xx vvi av-j pno12 d av-j vmb pns12 vbi j p-acp dt n1 pp-f n1,
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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 sonne 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 tops 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;
p-acp dt ord n1 pns32 r-crq vhd xx dt n1, vvd a-acp p-acp dt n2 pp-f n2, p-acp dt n2 pp-f n2, p-acp dt n2 pp-f n2;
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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, Couer vs, and hide vs from the wrath of the Lambe.
and to the caves, Cover us, and hide us from the wrath of the Lamb.
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Then they shall be glad to creepe into euery hold and corner, that they may auoide the burning of fire.
Then they shall be glad to creep into every hold and corner, that they may avoid the burning of fire.
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But we that confesse our sinnes, and forsake the fame, shall lift our heads to no other mountain,
But we that confess our Sins, and forsake the fame, shall lift our Heads to no other mountain,
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but tò Christ from whome 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 cleane 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.
c-acp dt n1 pp-f np1 vmb vvi pno12 p-acp d po12 n2, cc vvb pno12 j p-acp dt n1 pp-f po12 n1, av-j cs pns12 vbb j p-acp n1.
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For then the next thing is felicitie, 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 glorie, 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 glorie, now and euermore: Amen. FINIS.
to whom with the Father, and the Holy Ghost, be all honour and glory, now and evermore: Amen. FINIS.
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A SERMON PREACHED AT WHITEhall before the King on tewsday after Lo Sunday. 1604. 2. Cor. 3. 18. But all we, with open face,
A SERMON PREACHED AT WHITEhall before the King on Tuesday After Lo Sunday. 1604. 2. Cor. 3. 18. But all we, with open face,
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behold as in a glasse the glorie of the Lord, and are transformed into the same image, from glorie to glorie,
behold as in a glass the glory of the Lord, and Are 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 & substance of them both in himselfe is one and the same, yesterday, and to day, and for euer.
christ Iesus the very sum & substance of them both in himself is one and the same, yesterday, and to day, and for ever.
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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 lawe in the gospell. One wheele is within another: one testament 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: one Testament is within Another.
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For neither is the lawe so full of threatenings, 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 threatenings 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 threatning gospell; and the gospel, is nothing els, but a comfortable lawe.
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 shadowe the merey-seat, haue their faces one toward another.
The two cherubims, which shadow the merey-seat, have their faces one towards Another.
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In like manner, the two testaments which shadowe out Christ the true mercy-seat 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 newe, 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, do 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 gospell, 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 th'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 roes, that are twins, feeding among the lillies.
Whereupon also commending his spouse, he Says, Thy two breasts Are like two young roes, that Are twins, feeding among the lilies.
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The two breasts of the church are the tvvo testaments;
The two breasts of the Church Are the tvvo Testaments;
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out of which vve that are the children of the church, suck the pure milke of the vvord of God.
out of which we that Are the children of the Church, suck 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, vvho 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 tvvo young roes, that are tvvins.
These Testaments also Are like tvvo young roes, that Are twins.
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Because tvvins, (as vve reade of Hippocrates t• … ins) vvhen they goe, they goe together,
Because twins, (as we read of Hippocrates t• … Inns) when they go, they go together,
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vvhen they feede, they feede together.
when they feed, they feed together.
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And after the same fashion, the tvvo testaments, beeing the tvvo breasts of the church, go together,
And After the same fashion, the tvvo Testaments, being the tvvo breasts of the Church, go together,
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and feede together, like tvvo young roes that are tvvins, feeding among the lillies.
and feed together, like tvvo young roes that Are twins, feeding among the lilies.
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The Prophet Zacharie sees in a vision, tvvo oliue trees, vvhich thorough tvvo golden pipes, emptie themselues into the golden candlesticke.
The Prophet Zacharias sees in a vision, tvvo olive trees, which through tvvo golden pipes, empty themselves into the golden candlestick.
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This golden candlesticke, shining continually, and giuing light to uery 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 very 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, slowing-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, slowing-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,
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as Ezechiels wheeles, are one within another. Yea moreouer, as those ch• … rubins, they looke one toward an other:
as Ezechiels wheels, Are one within Another. Yea moreover, as those ch• … rubies, 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 mercyseate;
And Therefore, as there Are two cherubims, and yet but one Object that they both look upon, which is the Mercyseat;
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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 lilly:
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.
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But now, though these two testaments agree together thus in Christ, whom S. Paul calleth, NONLATINALPHABET, the recapitulation, or the abridgment of them both;
But now, though these two Testaments agree together thus in christ, whom S. Paul calls,, the recapitulation, or the abridgment of them both;
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yet, if it will please you to consider the diuerse dispensation of • … hem, you shall in this whole verse obserue six differences betweene them.
yet, if it will please you to Consider the diverse Dispensation of • … hem, you shall in this Whole verse observe six differences between them.
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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 dignitie of the Gospel aboue the l• … we.
Every difference of the gospel from the law, is a dignity of the Gospel above the l• … we.
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The first difference is in these words, But all we. In the time of the old testament very fewe 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, only Moses might come vp to the top of the mount, all the people stood below.
When the law was given, only Moses might come up to the top of the mount, all the people stood below.
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Which custome continued euen vntill the comming of Christ.
Which custom continued even until the coming of christ.
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For when incense was offred, onely Zacharie went into the temple, all the multitude stood without.
For when incense was offered, only Zacharias went into the temple, all the multitude stood without.
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But suppose more men then Moyses or Zacharie did at that time behold the glorie of the Lord,
But suppose more men then Moses or Zacharias 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 and 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 and ordinances unto Israel.
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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 vntill the cōming 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;
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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 he himselfe denied mercie to the Gentils, but also he charged his disciples for a time to shewe no mercie 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.
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Goe not into the way of the Gentiles, saies he, and into the cities of the Samaritans enter ye not.
Go not into the Way of the Gentiles, Says he, and into the cities of the Samaritans enter you 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 verie highest, it was but one people onely among all nations,
or, to take it At the very highest, it was but one people only among all Nations,
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namely the Iewes, or the Israelites, which did in the time of the old testament behold the glorie of the Lord.
namely the Iewes, 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 face behold as in a glasse the glorie of the Lord.But all we, now all we, with open face behold as in a glass the glory of the Lord.
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Then, they did sing Notus in Iudaea deus, In Iewrie is God knowne, his name is great in Israel.
Then, they did sing Notus in Iudaea deus, In Jewry is God known, his name is great in Israel.
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But now we sing, laudate 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 stranger might eat the passeouer, onely those might eate it, which were borne in the land.
Then, no uncircumcised stranger might eat the passover, only those might eat it, which were born in the land.
av, dx j n1 vmd vvi dt av, j d vmd vvi pn31, r-crq vbdr vvn p-acp dt n1.
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But now, all we that are otherwise strangers from the commonwealth of Israel haue an altar ,
But now, all we that Are otherwise Strangers from the commonwealth of Israel have an altar,
p-acp av, d pns12 d vbr av n2 p-acp dt n1 pp-f np1 vhb dt n1,
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and beeing circumcised with circūcision made without hands, we may all of vs eate the Easter-lamb, which hath bin slaine for vs. Then, the name of Christ was as an oyntment kept close in an alabasterbox, the sauour whereof perfumed onely a part of the house.
and being circumcised with circumcision made 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 alabasterbox, the savour whereof perfumed only a part of the house.
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, dt n1 c-crq vvn av-j dt n1 pp-f dt n1.
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But now, it is as an oyntment powred out the sweet smell wherof 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.
p-acp av, pn31 vbz p-acp dt n1 vvd av dt j n1 c-crq vvz d dt n1 pp-f np1.
(12) sermon (DIV1)
97
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Then, the doctrine 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.
av, dt n1 pp-f n1 vbds vvn av-j p-acp dt j-jn n2 pp-f np1, r-crq vbds p-acp dt n1 pp-f dt n1.
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But now, it is, as it were, proclaimed vpon the tops of houses , and published ouer all the whole earth.
But now, it is, as it were, proclaimed upon the tops of houses, and published over all the Whole earth.
p-acp av, pn31 vbz, c-acp pn31 vbdr, vvn p-acp dt n2 pp-f n2, cc vvn p-acp d dt j-jn n1.
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97
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Then, onely the asse vsed to the yoke, the Iew vsed to the yoke of the law, was brought vnto Christ.
Then, only the Ass used to the yoke, the Iew used to the yoke of the law, was brought unto christ.
av, av-j dt n1 vvd p-acp dt n1, dt np1 vvd p-acp dt n1 pp-f dt n1, vbds vvn p-acp np1.
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But now, he hath ridden into Ierusalem, vpon the asses foale and he hath made all the Gentiles, which were before like vntamed 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 untamed 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 j n2, j cc j cc j p-acp px31.
(12) sermon (DIV1)
97
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Then, on• … ly naturall branches, which were the Iewes, did by faith take roote downward,
Then, on• … lie natural branches, which were the Iewes, did by faith take root downward,
av, n1 … vvb j n2, r-crq vbdr dt np2, vdd p-acp n1 vvb n1 av-j,
(12) sermon (DIV1)
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and by charitie beare fruit vpward.
and by charity bear fruit upward.
cc p-acp n1 vvi n1 av-j.
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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.
p-acp av, j n2 vbr vvn p-acp dt j-jn n1 n1, cc d dt n2-j vbr vvn p-acp dt n1 pp-f np1.
(12) sermon (DIV1)
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Therefore that is now most true which our Sauiour saies concerning his Church, The Queenes and the concubines haue praised her.
Therefore that is now most true which our Saviour Says Concerning his Church, The Queens and the concubines have praised her.
av cst vbz av av-ds j r-crq po12 n1 vvz vvg po31 n1, dt n2 cc dt n2 vhb vvn pno31.
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98
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The Queenes are the Iewes, whome 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:
dt n2 vbr dt np2, ro-crq np1 pp-f n1 vhd vvn p-acp px31. dt n2 vbr dt n2-j:
(12) sermon (DIV1)
98
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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.
r-crq cs av pns32 vhb vvn dt vvg p-acp j n2, c-acp dt n1 vvz, av av pns32 vbr j p-acp np1.
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So that, not onely the Queenes, but also the concubines praise the Church, yea all generations doe call her blessed.
So that, not only the Queens, but also the concubines praise the Church, yea all generations do call her blessed.
av cst, xx av-j dt n2, cc-acp av dt n2 vvb dt n1, uh d n2 vdb vvi po31 j-vvn.
(12) sermon (DIV1)
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Which is the cause, why Salomon also had three hundred queenes, and seauen hundred concubines . Not so much to satisfie his owne fancy, as to signifi• … Gods pleasure.
Which is the cause, why Solomon also had three hundred queens, and seauen hundred concubines. Not so much to satisfy his own fancy, as to signifi• … God's pleasure.
r-crq vbz dt n1, c-crq np1 av vhd crd crd ng1, cc crd crd n2. xx av av-d pc-acp vvi po31 d n1, c-acp p-acp n1 … ng1 n1.
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Namely, that there should be seauen in the time of the Gospell, to three in the time of the Law, seauen to three, which should loue the true Salomon Christ Iesus.
Namely, that there should be seauen 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,
cc d, xx av-j crd crd n2 p-acp dt np2, cc-acp av crd crd n2 p-acp dt n2-j,
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yea all the nations of the earth, should at length be ioyned to Christ.
yea all the Nations of the earth, should At length be joined to christ.
uh d dt n2 pp-f dt n1, vmd p-acp n1 vbb vvn p-acp np1.
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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;
av np1, xx av-j p-acp dt n1 pp-f po31 n2 (cc av p-acp vvg np1 n1) vdd vvi dt n-vvg pp-f dt n2-j;
(12) sermon (DIV1)
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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;
cc-acp av-d av-dc p-acp vvg np1 n1 pp-f np1, pc-acp vvi pno31 vvi dt n1. p-acp pix cc-acp np2 vdd vvi p-acp vvg dt n1;
(12) sermon (DIV1)
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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.
cs njp2, cc j j-jn n2-j, vdd vvi pc-acp vvi dt n1. r-crq vdd av-j vvi dt jc n1.
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To wit, that though the Synagogue of the Iewes did consist onely of Israelites, yet the Sidonians,
To wit, that though the Synagogue of the Iewes did consist only of Israelites, yet the Sidonians,
p-acp n1, cst cs dt n1 pp-f dt np2 vdd vvi av-j pp-f np1, av dt njp2,
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and all other nations, should one day come together, and put-too their helping hand, to edisie and build vp the Church of Christ.
and all other Nations, should one day come together, and put-too their helping hand, to edify and built up the Church of christ.
cc d j-jn n2, vmd crd n1 vvb av, cc j po32 j-vvg n1, pc-acp vvb cc vvi a-acp dt n1 pp-f np1.
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Euen as the father of Salomon prophesied of it long before, The kings of Tarsis and the Isles shall giue 〈 ◊ 〉, the kings of Arabia and Saba shall bring gifts.
Eve as the father of Solomon prophesied of it long before, The Kings of Tarsis and the Isles shall give 〈 ◊ 〉, the Kings of Arabia and Saba shall bring Gifts.
np1 p-acp dt n1 pp-f np1 vvd pp-f pn31 av-j a-acp, dt n2 pp-f np1 cc dt n2 vmb vvi 〈 sy 〉, dt n2 pp-f np1 cc np1 vmb vvi n2.
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Al 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.
d n1 vmb vvi a-acp p-acp pno31, d n2 vmb vdi pno31 n1.
(12) sermon (DIV1)
98
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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.
av-d dt n1 pns32 vbdr p-acp np1, r-crq vvz n1, pns32 vvd dx n1, dx n1 n1.
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But when they came to Elim, which signifieth ra• … s, then they found twelue fountaines, and seauentie palme trees.
But when they Come to Elim, which signifies ra• … s, then they found twelue fountains, and seauentie palm trees.
p-acp c-crq pns32 vvd p-acp np1, r-crq vvz n1 … sy, cs pns32 vvd crd n2, cc crd n1 n2.
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This iourney of the Israelites did intimate thus much.
This journey of the Israelites did intimate thus much.
d n1 pp-f dt np2 vdd vvi av av-d.
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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.
cst dt n1 pp-f np1, vmd av-x vvi vvg a-acp av-j, c-acp pn31 vvd p-acp np1 p-acp np1.
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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 sheepfold of Christ.
That is, from the Iewes, whose mouths Are full of cursing and bitterness, to the Gentiles, which Are the true flock and sheepfold 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 pp-f np1.
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Here, the Church findeth twelue fountaines, and seauentie palme trees, twelue Apostles and seauentie Dis• … iples.
Here, the Church finds twelue fountains, and seauentie palm trees, twelue Apostles and seauentie Dis• … iples.
av, dt n1 vvz crd n2, cc crd n1 n2, crd n2 cc crd n1 … n2.
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98
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Which twelue Apostles, as • … welue fountaines, haue flo• … ed more gene• … ally o• … er the face of all the earth to renew it, the• … Noahs slood did to de• … it.
Which twelue Apostles, as • … welue fountains, have flo• … ed more gene• … alley o• … er the face of all the earth to renew it, the• … Noahs slood did to de• … it.
q-crq crd n2, c-acp • … fw-la n2, vhb n1 … wd av-dc n1 … vvi n1 … fw-ge dt n1 pp-f d dt n1 pc-acp vvi pn31, n1 … npg1 n1 vdd p-acp n1 … pn31.
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And th• … 〈 ◊ 〉 Disciples, as seauentie palme trees, haue flourished and spread thēselues ouer all the world,
And th• … 〈 ◊ 〉 Disciples, as seauentie palm trees, have flourished and spread themselves over all the world,
cc n1 … 〈 sy 〉 n2, c-acp crd n1 n2, vhb vvn cc vvn px32 p-acp d dt n1,
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so that, as the Psalmist speaketh, The hills are couered with the shadow of them, and the boughs thereof are like the goodly Cedar trees.
so that, as the Psalmist speaks, The hills 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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98
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Almightie God commanded Moyses 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,
j-jn np1 vvd np1 pc-acp vvi crd n2, r-crq vmd vbi vvn av-j p-acp dt n1 pp-f n1,
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yet so as they should be changed euery Sabba• … h d• … y .
yet so as they should be changed every Sabba• … h d• … y.
av av c-acp pns32 vmd vbi vvn d np1 … wd n1 … wd.
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These tvvelue cakes did presigure 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 tvvelue cakes did presigure 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 tvvelue fount• … ines, and the seauentie palme trees, are changed into twelue Apostles and seauentie disciples.
Now these twelue cakes Are changed, when as the tvvelue fount• … ines, 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 n1 … npg1-n, 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 be fulfilled, vvhich is this, In steed of thy fathers thou shalt haue children, vvhome 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.
(12) sermon (DIV1)
98
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As if in other words he should haue saide, Thy shewbread shall be changed.
As if in other words he should have said, Thy shewbread shall be changed.
p-acp cs p-acp j-jn n2 pns31 vmd vhi vvd, po21 n1 vmb vbi vvn.
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For in steed of thy tvvelue fountaines, and thy seauentie palme trees, thou shalt haue twelue Apostles and seauenty disciples, vvhome thou maist make Princes in all lands.
For in steed of thy tvvelue fountains, and thy seauentie palm trees, thou shalt have twelue Apostles and seauenty Disciples, whom thou Mayest make Princes in all Lands.
p-acp p-acp n1 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 tvvelue fountaines, is ansvverable that vvhich is vvritten of the tvvelue oxen .
To this mystery of the tvvelue fountains, is answerable that which is written of the tvvelue oxen.
p-acp d n1 pp-f dt crd n2, vbz j cst r-crq vbz vvn pp-f dt crd n2.
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The molren sea did stand vpon twelue oxen, whereof three looked towarde the North, and three looked toward the West,
The molren sea did stand upon twelue oxen, whereof three looked toward the North, and three looked towards the West,
dt j n1 vdd vvi p-acp crd n2, c-crq crd vvd p-acp dt n1, cc crd vvn p-acp dt n1,
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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.
cc crd vvn p-acp dt n1, cc crd vvn p-acp dt n1.
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98
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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.
c-acp p-acp crd n2, vdd vvi, c-acp pn31 vbdr, dt j n1.
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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.
d n1 vdd vvi p-acp crd n2, cst vbz, c-acp n1 np1 vdz vvi pn31, p-acp crd n2.
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Which in that they looked fowre wayes, 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.
r-crq p-acp cst pns32 vvd crd n2, n1, n1, n1, cc n1, pns32 vdd vvi d n2.
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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.
cc p-acp cst pns32 vvd crd cc crd av, pns32 vdd vvi dt j-vvn np1.
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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,
xx av-j vvg d n2, cc-acp av p-acp d n1 pp-f n1 vvg pno32, p-acp dt n1 pp-f dt n1,
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and of the Sonne, and of the holy Ghost.
and of the Son, and of the holy Ghost.
cc pp-f dt n1, cc pp-f dt j n1.
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Wherefore, though the two kine which carried the Arke, wherein were the tables of the Law, went straight and kept one path, turning neither to the right hand nor to the left :
Wherefore, though the two kine which carried the Ark, wherein were the tables of the Law, went straight and kept one path, turning neither to the right hand nor to the left:
c-crq, cs dt crd n2 r-crq vvd dt n1, c-crq vbdr dt n2 pp-f dt n1, vvd av-j cc vvd crd n1, vvg av-dx p-acp dt j-jn n1 ccx p-acp dt j:
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98
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Yet these twelue oxen which caried the molten sea, signifying the doctrine of the Gospel, went not straight,
Yet these twelue oxen which carried the melted sea, signifying the Doctrine of the Gospel, went not straight,
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, • … ea they looked all manner of waies, East, West, North, and South.
neither kept one path, but turned into the Way of the Gentiles, • … ea 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, • … fw-la 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 feild 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 kine, and calues, and sacrifices, and ceremonies of the old law, weare to cease and stand still,
To note, that all the kine, and calves, and Sacrifices, and ceremonies of the old law, wear to cease and stand still,
p-acp n1, cst d dt n2, cc n2, cc n2, cc n2 pp-f dt j n1, vvb pc-acp vvi cc vvi av,
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98
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when they came to Iesus, which is the true Iosua, dwelling in heauen, which is the true Bethshemesh.
when they Come to Iesus, which is the true Iosua, Dwelling in heaven, which is the true Bethshemesh.
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But these twelue oxen, weare so farre from leauing off, either to goe, or to low,
But these twelue oxen, wear 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 sig• … es in the Zodiake, goeth forth from the v• … termost parts of the heauen,
Therefore as the material sun, through the twelue sig• … es in the Zodiac, Goes forth from the v• … termost 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 borne 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 born 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 vvn 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 al, al 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.
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Truth it is, touching the Synagoge 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 scarce 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 scarce 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 n1 av-j.
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So that, it might well be likened, to a garden enclosed, and to a sountaine sealed vp.
So that, it might well be likened, to a garden enclosed, and to a sountaine 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:
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and, this enclosed garden hath beene turned into an open feild, since the twelue oxen haue plowed the feild 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.
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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 feild, 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 apprehēded in a garden, yet at his passion he was crucisied without the gate .
For though before his passion he was apprehended in a garden, yet At his passion he was Crucified without the gate.
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To signisie, that he would be, not onely a garden-flower, but also • … feild-flower;
To signify, that he would be, not only a garden-flower, but also • … field-flower;
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& that he would remaine, not onely for the saluation of the Iewes within the city of Ierusalem,
& that he would remain, not only for the salvation of the Iewes within the City of Ierusalem,
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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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Nabuchadnezar saw in a vision a stone cut without hands, which became a great mountaine, and silled all the whole earth.
Nebuchadnezzar saw in a vision a stone Cut without hands, which became a great mountain, and silled all the Whole earth.
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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 very 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 shalbe in the last dayes, that the mountaine of the house of the Lord shall be prepared in the top of the mountaines, It shall 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. So that now Christ, which is the head-corner-stone, may be fitly called the second Adam.
and shall be exalted above the hills, and all Nations shall flow unto it. So that now christ, which is the head-corner-stone, may be fitly called the second Adam.
cc vmb vbi vvn p-acp dt n2, cc d n2 vmb vvi p-acp pn31. av cst av np1, r-crq vbz dt n1, vmb vbi av-j vvn dt ord np1.
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The Greeke letters of which name, as S. Cyprian writeth, do seuerally signifie all the quarters of the earth. NONLATINALPHABET, the East: NONLATINALPHABET, the West: • …. againe, NONLATINALPHABET, the North: M. NONLATINALPHABET, the South.
The Greek letters of which name, as S. Cyprian Writeth, do severally signify all the quarters of the earth., the East:, the West: • …. again,, the North: M., the South.
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 n1:, dt n1: • …. av,, dt n1: n1, dt n1.
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According to the promise of God vnto Abraham, Thy • … eed shalbe as the dust of the earth: (that is,
According to the promise of God unto Abraham, Thy • … eed 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 dust 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 dust 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 shall 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 familes of the earth be blessed.
and in thee, and in thy seed, shall all the Families of the earth be blessed.
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The lewish Synagogue speaketh in this sort, My soule troubleth me, for the chariots of Amminadab.
The lewish Synagogue speaks in this sort, My soul Troubles me, for the chariots of Amminadab.
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Amminadab signifieth a willing or an obedient people. Such are the faithfull Gentiles. Of whom God saith, A people which I haue not knowne shall serue me.
Amminadab signifies 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 me.
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 shall 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 euery one of them, Anima mea conturbauit me, My soule troubleth me, thorough enuie, malice, blindnes, and disobedience.
Therefore the obstinate Iewes repining and grudging that the Gentiles Are called, say every one of them, Anima mea conturbauit 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 fw-la 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 libertie 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.
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Which is implied, in that a man of Cyrene, named Simon , did carie 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, carying 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 dwel 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 Greeke, and Latin, 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 prophecie of the Patriarke Iacob is now also fulfilled, who saith, Nepthalie shal be as a Hind let loose, giuing goodly words.
So that the prophecy 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 o• … er all the world ;
but, as a hind let lose, leaping by the Mountains, and skipping by the hills, so he hath run swiftly o• … er all the world;
cc-acp, c-acp dt n1 vvb j, vvg p-acp dt n2, cc vvg p-acp dt n2, av pns31 vhz vvn av-j n1 … fw-ge 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, Qu• … drigae, because each of them is drawne with foure horses.
These chariots of Amminadab Are called in Latin, Qu• … drigae, 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 Cal• … 〈 ◊ 〉 in the Epistle before his Harmonie, God hath of set purpose orda• … ed that the Gospel shold be written by foure Euangelists, that so he might make a triumphant chariot for his sonne .
For, as Cal• … 〈 ◊ 〉 in the Epistle before his Harmony, God hath of Set purpose orda• … ed 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 … 〈 sy 〉 p-acp dt n1 p-acp po31 n1, np1 vhz pp-f vvb n1 n1 … wd 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 glorie 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 seeds,
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 herbs, 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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A• … d though at the first, it was but aseed, yea but a graine, yet now it is growne to be an hearb, yea to be a tree;
A• … worser though At the First, it was but aseed, yea but a grain, yet now it is grown to be an herb, yea to be a tree;
n1 … sy cs p-acp dt ord, pn31 vbds p-acp n1, uh p-acp dt n1, av av pn31 vbz vvn pc-acp vbi dt n1, uh p-acp vbi dt n1;
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wherein all the birds of the ayre , all the faithfull in the world, doe make their nests.
wherein 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 Samaritans inne .
Therefore the Church of christ may be compared also to the Samaritans 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 Synogogue 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 shall 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 novv, 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 ▪ Go into the inne which is the Church,
I will bring you into the Wine seller, yea I will sup with you, and you with me ▪ Go into the inn which is the Church,
pns11 vmb vvi pn22 p-acp dt n1, uh pns11 vmb vvi p-acp pn22, cc pn22 p-acp pno11 ▪ vvb p-acp dt n1 r-crq vbz dt n1,
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and there you shall finde Parthians, and Medes, and Elamites, and all nations vnder heauen, staied with flagons, and comforted vvith apples ;
and there you shall find Parthians, and Medes, and Elamites, and all Nations under heaven, stayed with flagons, and comforted with Apples;
cc a-acp pn22 vmb vvi njp2, cc np1, cc n1, cc d n2 p-acp n1, vvn p-acp n2, cc vvn p-acp n2;
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yea refreshed and filled vvith nevve vvine .
yea refreshed and filled with new wine.
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2366
Looke vp to the signe, vvhich is the crosse, and you sh• … ll see diuerse things.
Look up to the Signen, which is the cross, and you sh• … ll see diverse things.
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2367
First, you shall see one crowne of thornes.
First, you shall see one crown of thorns.
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2368
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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2369
For the roundnes of the crowne doth declare the large dominion o• … him that is crowned.
For the roundness of the crown does declare the large dominion o• … him that is crowned.
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2370
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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2371
Secondly, you shall see two hands.
Secondly, you shall see two hands.
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2372
To shew, that God is, not the God of the Iewes only, 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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2373
For not only one hand, but both his hands, are fast-nayled and stretched-out. The one to the one theefe, the other to the other theif;
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 j cc j. dt crd p-acp dt crd n1, dt j-jn p-acp dt j-jn n1;
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2374
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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2375
Thirdly, you shall see three tongues.
Thirdly, you shall see three tongues.
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2376
To shew, that Christ, is not the king of the Hebrewes only, but of the Grecians, and the Latins also.
To show, that christ, is not the King of the Hebrews only, but of the Greeks, 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 euery knee may bow, 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.
cst p-acp dt av-ds j cc av-ds j n1 pp-f np1 d n1 vmb vvi, cc d n2 vmb vvi, cst np1 np1 vbz dt n1.
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2379
Fourthly, you shall see fowre quarters os the crosse.
Fourthly, you shall see fowre quarters os the cross.
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2380
To shew, by the fowre quarters of the crosse, the fowre quar ters of the world.
To show, by the fowre quarters of the cross, the fowre quar ters of the world.
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2381
For God is no accepter of persons, but in euery quarter and countrey, 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.
p-acp np1 vbz dx n1 pp-f n2, cc-acp p-acp d n1 cc n1, pns31 cst vvz pno31, vbz vvn p-acp pno31.
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2382
Therefore also Christs garments were deuided into fowre parts.
Therefore also Christ garments were divided into fowre parts.
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2383
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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2384
if we be naked, Christ hath garments to cloath vs, if we be harbourles, Christ hath room to lodge vs. Euen as he himsel• … e 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 himsel• … e Says, All that the Father gives me, shall come to me,
cs pns12 vbb j, np1 vhz n2 p-acp n1 pno12, cs pns12 vbb j, np1 vhz n1 pc-acp vvi pno12 av c-acp pns31 n1 … sy vvz, d cst dt n1 vvz pno11, vmb vvi p-acp pno11,
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and whosoeuer commeth to mee, Non eijciam for• … s, I will not turne him out of doores.
and whosoever comes to me, Non eijciam for• … s, 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 hauds; 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 hauds; 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 zz; cc crd n2; cc crd n2;
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2387
euery of these doth plainly shew, that now in the Church there is lodging for all, and so consequently • … hat the Church may be compared to the Samaritans in• … e.
every of these does plainly show, that now in the Church there is lodging for all, and so consequently • … hat the Church may be compared to the Samaritans in• … e.
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It may be compared likewise to Salomons troupe of horse• … .
It may be compared likewise to Solomon's troop of horse• ….
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For Salomons troupe of horses was kept in fowre thousand stables, ten and ten in a stable ;
For Solomon's troop of Horses was kept in fowre thousand stables, ten and ten in a stable;
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so that he had in his whole troupe fourtie thousand horses ; which were either bought by him , or else 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 Else 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 av vvn p-acp pno31 av pp-f d n2.
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So the Apostles, as we may read in th' Acts, brought by one sermō three 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 three 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 euerie day, out of all countreys and kindreds , 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.
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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,
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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 net had corke aboue to make it swimme, and lead belowe to make it sinke, that it might • … ake all sorts of fiishes.
For that net had cork above to make it swim, and led below to make it sink, that it might • … ache all sorts of fiishes.
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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 be 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 be 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 kind of guests, seuen dayes together, in the court of the garden of the kings pallace.
For that feast entertained all kind of guests, seuen 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 feast was prepared, the oxen and fatlings killed, and euery thing els prouided, all men were not bidden.
Before that this feast was prepared, the oxen and fatlings killed, and every thing Else provided, all men were not bidden.
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But now 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 waies , to gather together all that euer they finde.
and sends his Servants into the high ways, to gather together all that ever they find.
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Yea his seruāts haue not only biddē all that they could sind in the hie-waies,
Yea his Servants have not only bidden all that they could sind in the hie-waies,
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2410
but also they haue crost the seas, and called the very further most Ilands of all the world, to behold the glorie of the Lord.
but also they have crossed the Seas, and called the very further most Lands of all the world, to behold the glory of the Lord.
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Blessed, O blessed be the Lord for his vnspeakable mercies towards this Iland, now farre more slourishing then euer it was, in which we liue.
Blessed, Oh blessed be the Lord for his unspeakable Mercies towards this Island, now Far more flourishing then ever it was, in which we live.
j-vvn, uh 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 we could read or heare of, which had any true knowledge of God? S. Ierom, in th' 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 Moyses 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. Ierom, all our religion was superstitiō: all our churchseruice, was idolatri• …: all our Priests, were Paynims: all our gods, were idols.
So that then, by the testimony of S. Jerom, all our Religion was Superstition: all our Church service, was idolatri• …: all our Priests, were Pagans: all our God's, were Idols.
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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 Minerva :
Then there was in Scotland, the temple of Mars: in Cornwall, the temple of Mercury: in Bangor in Wales, the temple of Minerva:
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in Malden in Essex, the temple of Victoria : in Bath, the temple of Appollo: 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.
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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.
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And that, as they cried there, Great is Diana of the Ephesians: so they cried here, Great is Diana of the Londoners.
And that, as they cried there, Great is Diana of the Ephesians: so they cried Here, Great is Diana of the Londoners.
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Euen no more then three and fiftie yeares before the incarnation of Christ, when Iulius Caesar came out of Frauce 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, Minerva, 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.
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And not long after, to wit, an. Christ. 180. King Lucius being first christened himselfe, forth with established religion, in this whol kingdom.
And not long After, to wit, nias. christ. 180. King Lucius being First christened himself, forth with established Religion, in this Whole Kingdom.
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But thanks, thā• … s be to God, in the time of the new Testame• … t, three and fiftie yeares after the in• … arnation of Christ,
But thanks, than• … s be to God, in the time of the new Testame• … tO, three and fiftie Years After the in• … arnation of christ,
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when Ioseph of Arimathea came out of France into England, many in this Realme os blind and ignorant Pagans, became very zealo• … s and sincere Christians.
when Ioseph of Arimathea Come out of France into England, many in this Realm os blind and ignorant Pagans, became very zealo• … s and sincere Christians.
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For Saint Philip the Apostle, after hee had preached the Gospell through-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 he that had buried the bodie of Christ, was bu• … ied in Glasce• … burie himself• … .
Who when he had converted very many to the faith, died in this Land, and he that had buried the body of christ, was bu• … ied in Glasce• … bury himself• ….
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Also Simon Zelotes an other Apostle, af• … er he had preached the Gospell throughout all Mauritania, at length came ouer into England.
Also Simon Zealots an other Apostle, af• … er he had preached the Gospel throughout all Mauritania, At length Come over into England.
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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.
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Ab• … t this time 〈 ◊ 〉 one of the sea• … ntie Disciples , wh• … m Sain• … Paul mentioneth in 〈 ◊ 〉 Epistle to the Romans , was a 〈 ◊ 〉 and a renowned Bishop in this L• … d.
Ab• … tO this time 〈 ◊ 〉 one of the sea• … ntie Disciples, wh• … m Sain• … Paul mentioneth in 〈 ◊ 〉 Epistle to the Roman, was a 〈 ◊ 〉 and a renowned Bishop in this L• … worser.
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Also, 〈 ◊ 〉 a noble English Ladie , whom Saint Paul mentioneth in his second Epistle to Timothie , was here amongst vs a famous professor of the faith.
Also, 〈 ◊ 〉 a noble English Lady, whom Saint Paul mentioneth in his second Epistle to Timothy, was Here among us a famous professor of the faith.
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Since which time, though the ciuil state hath bin often 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 often turned upside down, by the Roman, by the Saxons, by the Danes, by the Normans,
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yet 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.
yet 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.
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Tertullian, who liued Ann. 200. writeth thus, All the costs of Spaine, and diuers parts of France,
Tertullian, who lived Ann. 200. Writeth thus, All the costs 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 saith 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 Says of one God? No. But yet now, all that country sings joyfully unto the Lord.
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Constantine the great, the glory of all the Emperours, borne here in England, & 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, & 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,
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and Brittaine, look• … 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 lined ▪ An. 405. writeth thus, In all places wheresoeuer you go into any church,
S. Chrysostom, who lined ▪ 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 very Iles of Britta• … ne, you ▪ may heare Iohn B• … ptist preaching.
whither it be of the Moors, or of the Persians ▪ or even of the very Isles of Britta• … ne, you ▪ may hear John B• … ptist preaching.
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S. Hierom, who liued Ann. 420. writeth thus, The Frenchmen, the Englishmen, they of Africa, they of Pers• … a,
S. Hieronymus, who lived Ann. 420. Writeth thus, The Frenchmen, the Englishmen, they of Africa, they of Pers• … a,
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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 indu• … ed the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doct• … e of Christ.
Theodoret, who lived Ann. 450. Writeth thus, The blessed Apostles have indu• … ed the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doct• … e of christ.
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Gregorie the great, who 〈 ◊ 〉 An. 605. writeth thu• …, Who can sufficiently expresse,
Gregory the great, who 〈 ◊ 〉 Nias 605. Writeth thu• …, Who can sufficiently express,
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how glad all the faithfull are, • … or that the Englishmen, ha• … e fo• … saken the darknes of their errors,
how glad all the faithful Are, • … or that the Englishmen, ha• … e fo• … saken the darkness of their errors,
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and haue againe recei• … ed the light of the Gospel.
and have again recei• … ed the Light of the Gospel.
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Beda, who liued Ann. 730. wri• … th thus, England at this present, is inhabited by Englishmen, Brittains, Scots, Picts,
Beda, who lived Ann. 730. wri• … th thus, England At this present, is inhabited by Englishmen, Britains, Scots, Picts,
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and Romanes, all which, though they speak • … iue tongues, yet they professe but one faith.
and Romans, all which, though they speak • … iue tongues, yet they profess but one faith.
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Thus you see, how the Gospel of Christ, hauing bin first planted in this land, by Ioseph of Arimathea,
Thus you see, how the Gospel of christ, having been First planted in this land, by Ioseph of Arimathea,
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and Simon Zelotes, (in whose time Aristobulus and Claudia, and not long after King Lucius also liued) hath euer since continued amongst vs;
and Simon Zealots, (in whose time Aristobulus and Claudia, and not long After King Lucius also lived) hath ever since continued among us;
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as testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostome, Hierome, Theodoret, Gregorie, Beda, and many more, which might here haue bin alleadged .
as Testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostom, Jerome, Theodoret, Gregory, Beda, and many more, which might Here have been alleged.
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Lo yee then, ye blessed and beloued of the Lord.
Lo ye then, you blessed and Beloved of the Lord.
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Lo ye• …, and marke it well I bes• … ech you, how farre the new Testament, excelleth the old.
Lo ye• …, and mark it well I bes• … each you, how Far the new Testament, excels the old.
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In the time of the old Testament, they did sing onely, Notus in Iudaea deus: but now, we sing also, Laudate 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, Laudate 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 only, as an ointment 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 only, 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, is obedient vnto him. Then, naturall branches only, did prosper and slourish:
but now, the young foal also, is obedient unto him. Then, natural branches only, did prosper and slourish:
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but now, wild branches also, are grafted into the oliue tree. Then, the Queenes onely, did praise the Church:
but now, wild branches also, Are grafted 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 only, 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 seauentie 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 seauentie 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, grovving onely in the little garden of Iudea: but novv, he is a flower, flourishing in the wide field of all the vvorld.
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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2464
Then, Christ was onely a little stone, cut without hands: but now, he is a great huge mountaine, which filleth all the earth.
Then, christ was only a little stone, Cut without hands: but now, he is a great huge mountain, which fills all the earth.
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2465
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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2466
but now, it posteth ouer all places riding and triumphing in the chariots of Amminadab.
but now, it posteth over all places riding and triumphing in the chariots of Amminadab.
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2467
Then, the Church of Christ was only a small graine of mustard-seede, which is lesser then any other seede:
Then, the Church of christ was only a small grain of Mustard seed, which is lesser then any other seed:
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2468
but now, it spreadeth abroad as a mightie bigge • … ree, wherein all the birds of the aire do make their nests.
but now, it spreadeth abroad as a mighty big • … ree, wherein all the Birds of the air do make their nests.
cc-acp av, pn31 vvz av p-acp dt j j • … zz, c-crq d dt n2 pp-f dt n1 vdb vvi po32 n2.
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2469
So that, the Church of Christ, now in the time of the new Testament, is like the Samaritans i• … ne, which lodgeth all passengers.
So that, the Church of christ, now in the time of the new Testament, is like the Samaritans i• … ne, which lodgeth all passengers.
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2470
It is like Salomons trou• … of hourses, which commeth out of all countries. It is like Saint Peters sheete, which infouldeth, all sort of beasts.
It is like Solomon's trou• … of hourses, which comes out of all countries. It is like Saint Peter's sheet, which infouldeth, all sort of beasts.
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2471
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.
pn31 vbz j npg1 n1, r-crq vvz d j pp-f n2. pn31 vbz j n1 np1 po31 n1, r-crq vvz d n1 pp-f n2.
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2472
All's fish, that comes to this net. It is like king Assuerus feast, which entertaineth all kind of guests.
All's Fish, that comes to this net. It is like King Assuerus feast, which entertaineth all kind of guests.
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2473
To this feast all we, that wil come, are well-come.
To this feast all we, that will come, Are welcome.
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2474
Not some fewe Iewes only, But all we: euen all we Brittaines, all we I say, with open face,
Not Some few Iewes only, But all we: even all we Britains, all we I say, with open face,
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2475
behold as in a glasse the glorie of the Lord.
behold as in a glass the glory of the Lord.
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2476
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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