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THE TEXT.
THE TEXT.
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Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. Psal. 37. 4. SAint Iohn saies in one place, Loue not the world, nor the things of this world;
Delight thy self in the Lord, and he shall give thee the Desires of thy heart. Psalm 37. 4. SAint John Says in one place, Love not the world, nor the things of this world;
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if any man loue the world, the loue of God is not in him. if any man love the world, the love of God is not in him.
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So may I say, delight not in the world, nor in the things of this world:
So may I say, delight not in the world, nor in the things of this world:
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if any man delight himselfe in the world, he cannot delight himselfe in the Lord.
if any man delight himself in the world, he cannot delight himself in the Lord.
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Therefore saith Martial an auncient Bishop, What haue we to doe with the delight of the world? You may call it as you will; pleasure, if you will; pastime, if you will; mirth, if you will; gladnes, if you will; ioy, if you will:
Therefore Says Martial an ancient Bishop, What have we to do with the delight of the world? You may call it as you will; pleasure, if you will; pastime, if you will; mirth, if you will; gladness, if you will; joy, if you will:
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but in Gods dictionarie it hath no such name. In the holy Scripture, it is otherwise called.
but in God's dictionary it hath not such name. In the holy Scripture, it is otherwise called.
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It is called, Adams goodly apple, which beeing eaten, depriued him of Paradise; Esaus red broth, which being supt vp, bereaued him of his birthright;
It is called, Adams goodly apple, which being eaten, deprived him of Paradise; Esaus read broth, which being supped up, bereaved him of his birthright;
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Ionathans sweete honie-combe, which beeing but tasted, was like to cost him his life; the whore of Babylons golden cup, which filled her full of all abhominations;
Ionathans sweet honeycomb, which being but tasted, was like to cost him his life; the whore of Babylons golden cup, which filled her full of all abominations;
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the traytour Iudas sugred sop, which made a way for the deuill to enter into him;
the traitor Iudas sugared sop, which made a Way for the Devil to enter into him;
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the prodigall childes wash or draffe, which he most miserably swilled vp with the swine.
the prodigal child's wash or draff, which he most miserably swilled up with the Swine.
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Thus is all the delight of the world called in Gods dictionarie, which is the holy Scripture.
Thus is all the delight of the world called in God's dictionary, which is the holy Scripture.
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It is called Adams apple, Esaus broth, Ionathans combe, Babylons cup, Iudas soppe, the prodigall childs swill.
It is called Adams apple, Esaus broth, Ionathans comb, Babylons cup, Iudas sop, the prodigal child's swill.
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So that all this delight is no delight. Or suppose it were: yet certainly it shall not giue thee the desires of thy heart.
So that all this delight is no delight. Or suppose it were: yet Certainly it shall not give thee the Desires of thy heart.
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Nay it shall be so farre from breeding thee those ioyes, which thy heart most desireth, that it shall bring thee those torments which thy heart most abhorreth.
Nay it shall be so Far from breeding thee those Joys, which thy heart most Desires, that it shall bring thee those torments which thy heart most abhorreth.
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It may, saith Chrysostome, delight thee perhaps for a while, but sure it shall torment thee for euer.
It may, Says Chrysostom, delight thee perhaps for a while, but sure it shall torment thee for ever.
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As any sollide bodie, though it haue neuer so faire a colour (as crimson,
As any sollide body, though it have never so fair a colour (as crimson,
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or carnation, or purple, or skarlet, or violet, or such like) yet alwaies the shadowe of it is blacke:
or carnation, or purple, or scarlet, or violet, or such like) yet always the shadow of it is black:
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so any earthly thing, though it haue neuer so faire a shew, yet al waies the shadow of it is blacke,
so any earthly thing, though it have never so fair a show, yet all ways the shadow of it is black,
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and the delight thou takest in it, shall prooue to be grieuous in the ende. Therefore Philo calleth it a sweet bitter thing.
and the delight thou Takest in it, shall prove to be grievous in the end. Therefore Philo calls it a sweet bitter thing.
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As that little booke in the Reuelation, was sweete in the mouth, but bitter in the bellie:
As that little book in the Revelation, was sweet in the Mouth, but bitter in the belly:
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so all worldly delight, is a sweete bitter thing, sweete in the beginning, but bitter in the ending.
so all worldly delight, is a sweet bitter thing, sweet in the beginning, but bitter in the ending.
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Which they of Ierusalem had experience of. For beeing giuen to transitorie pleasure, they are saide to be made drunken with wormewood.
Which they of Ierusalem had experience of. For being given to transitory pleasure, they Are said to be made drunken with wormwood.
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Now we know that drunkennesse is sweete, but wormewood is bitter.
Now we know that Drunkenness is sweet, but wormwood is bitter.
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And such a sweete bitter thing, such a drūkennes of wormwood, is all the drunken delight of the world.
And such a sweet bitter thing, such a Drunkenness of wormwood, is all the drunken delight of the world.
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So that as one said, Call me not Naomie, but call 〈 ◊ 〉 Mara, call me not sweete, but call me bitter:
So that as one said, Call me not Naomi, but call 〈 ◊ 〉 Mara, call me not sweet, but call me bitter:
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so must we call worldly delight, not Naomie, but Mara, because it is nothing so much Naomie, sweete and pleasant at the first,
so must we call worldly delight, not Naomi, but Mara, Because it is nothing so much Naomi, sweet and pleasant At the First,
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as it is Mara and Amara, bitter and loathsome at the last. Like to a song of the Syrens, which are mentioned in the prophecie of Esay.
as it is Mara and Amara, bitter and loathsome At the last. Like to a song of the Sire's, which Are mentioned in the prophecy of Isaiah.
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A Syren is a monster of the sea, the head whereof resembleth a virgin, but the feete a fish.
A Syren is a monster of the sea, the head whereof resembles a Virgae, but the feet a Fish.
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And such a monster is all worldly delight, the head whereof, the beginning, allureth vs as an amiable virgin,
And such a monster is all worldly delight, the head whereof, the beginning, Allureth us as an amiable Virgae,
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but the feete, the ende, deuoureth vs as a rauenous fish.
but the feet, the end, devoureth us as a ravenous Fish.
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Therefore as Vlysses stopt his eares and bound himselfe to the mast of the ship, that he might not hea•e the Syrens song:
Therefore as Ulysses stopped his ears and bound himself to the mast of the ship, that he might not hea•e the Sire's song:
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so must we stoppe our eares, and refuse to heare the voice of these charming Syrens, charme they and sing they neuer so sweetly;
so must we stop our ears, and refuse to hear the voice of these charming Sire's, charm they and sing they never so sweetly;
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yea we must bind our selues to the mast of the shippe, that is, to the crosse of Christ, euery one of vs saying with our heauenly Vlysses, God forbid that I should delight in any thing,
yea we must bind our selves to the mast of the ship, that is, to the cross of christ, every one of us saying with our heavenly Ulysses, God forbid that I should delight in any thing,
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but in the crosse of Christ, by which the world is crucified vnto me, and I vnto the world.
but in the cross of christ, by which the world is Crucified unto me, and I unto the world.
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For the world and all worldly delight, is likened to a hedgehogge.
For the world and all worldly delight, is likened to a hedgehog.
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A hedgehogge seemes to be but a poore silly creature, not likely to doe any great harme, A hedgehog seems to be but a poor silly creature, not likely to do any great harm,
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yet indeede it is full of bristles or prickles, whereby it may annoy a man very shrewdly.
yet indeed it is full of bristles or prickles, whereby it may annoy a man very shrewdly.
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So worldly delight seemes to be little or nothing dangerous at the first, yet afterward as with bristles or pricks, it pearceth through the very conscience with vntollerable paines.
So worldly delight seems to be little or nothing dangerous At the First, yet afterwards as with bristles or pricks, it pierceth through the very conscience with untolerable pains.
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Therefore we must deale with this delight, as a man would handle a hedgehogge. The safest way to handle a hedgehogge is to take him by the heele.
Therefore we must deal with this delight, as a man would handle a hedgehog. The Safest Way to handle a hedgehog is to take him by the heel.
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So must we deale with this delight. As Iacob took Esau that rough hedgehogge by the heele:
So must we deal with this delight. As Iacob took Esau that rough hedgehog by the heel:
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in like sort we must take worldly delight not by the head, but by the heele, considering not the beginning,
in like sort we must take worldly delight not by the head, but by the heel, considering not the beginning,
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but the ending of it, that so we may neuer be deceiued by it.
but the ending of it, that so we may never be deceived by it.
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For though it haue a faire shew at the first, yet it hath a blacke shadow at the last:
For though it have a fair show At the First, yet it hath a black shadow At the last:
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though it be sweete at the first, yet it is bitter at the last:
though it be sweet At the First, yet it is bitter At the last:
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though it be drunk•nnes at the first, yet it is wormewood at the last• though it be Naomie at the first,
though it be drunk•nnes At the First, yet it is wormwood At the last• though it be Naomi At the First,
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yet it is Mara at the last:
yet it is Mara At the last:
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though it be a song at the first, yet it is a Syren at the last:
though it be a song At the First, yet it is a Syren At the last:
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though it be a silly hedgehogge at the first, yet it is a sharpe prickle at the last.
though it be a silly hedgehog At the First, yet it is a sharp prickle At the last.
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Wherefore delight not thy selfe in the world, for it shall not giue thee the desires of thy heart:
Wherefore delight not thy self in the world, for it shall not give thee the Desires of thy heart:
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but Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. Here is a precept: here is a promise.
but Delight thy self in the Lord, and he shall give thee the Desires of thy heart. Here is a precept: Here is a promise.
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A precept in these wordes, Delight thy selfe in the Lord.
A precept in these words, Delight thy self in the Lord.
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First delight, then thy selfe, lastly in the Lord. A promise in these words, And he shall giue thee the desires of thy heart, First, & he shal giue thee, then, the desires, lastly, of thy heart. Delight thy selfe in the Lord,
First delight, then thy self, lastly in the Lord. A promise in these words, And he shall give thee the Desires of thy heart, First, & he shall give thee, then, the Desires, lastly, of thy heart. Delight thy self in the Lord,
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and he shall giue thee the desires of thy heart. and he shall give thee the Desires of thy heart.
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First, Delight. Well saies Synesius, The spirit of God, as it is a cheereful thing it selfe,
First, Delight. Well Says Synesius, The Spirit of God, as it is a cheerful thing it self,
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so it maketh all them chearefull which are partakers of it. Indeed the wicked cōtinually mourn and lament.
so it makes all them cheerful which Are partakers of it. Indeed the wicked continually mourn and lament.
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There was a great crie in Egypt, because in euery house among them, there was some one or other of their first borne dead.
There was a great cry in Egypt, Because in every house among them, there was Some one or other of their First born dead.
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But the voice of ioy and gladnesse is in the tabernacles of the righteous. They euermore delight in the Lord.
But the voice of joy and gladness is in the Tabernacles of the righteous. They evermore delight in the Lord.
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I read of one Leonides a captaine, who perceining his souldiers left their watch, vpon the citie walles,
I read of one Leonides a captain, who perceining his Soldiers left their watch, upon the City walls,
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and did nothing all the daie long but quaffe and tipple in alehouses neere adioyning, commanded that the al•houses should be remooued from the place where they stood,
and did nothing all the day long but quaff and tipple in Alehouses near adjoining, commanded that the al•houses should be removed from the place where they stood,
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and set vp close by the walles.
and Set up close by the walls.
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That seeing the souldiers would neuer keepe out of them, at the least wise they might watch as well as drinke in them.
That seeing the Soldiers would never keep out of them, At the least wise they might watch as well as drink in them.
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So, because pleasure we must needs haue, & we cannot be kept frō it, god hath appointed that we should take Delight enough,
So, Because pleasure we must needs have, & we cannot be kept from it, god hath appointed that we should take Delight enough,
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and yet serue him neuer a whit the lesse.
and yet serve him never a whit the less.
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For it is no part of Gods meaning, when thou enterest into his sweete seruice, that thou shouldst abandon all delight,
For it is no part of God's meaning, when thou enterest into his sweet service, that thou Shouldst abandon all delight,
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but onely that thou shouldst change the cause of thy delight.
but only that thou Shouldst change the cause of thy delight.
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That whereas before thou diddest delight in the seruice of sinne, now thou shouldest delight as much,
That whereas before thou didst delight in the service of sin, now thou Shouldst delight as much,
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or rather indeed a thousand times more, in the seruice of the Lord. It was not Gods will that I•aak should be sacrificed, but onely the ramme.
or rather indeed a thousand times more, in the service of the Lord. It was not God's will that I•aak should be sacrificed, but only the ram.
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And so God would haue vs sacrifice onely the ramme, that is, all rammish and rancke delight of the world.
And so God would have us sacrifice only the ram, that is, all rammish and rank delight of the world.
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But as for Isaack, he must be preserued still, and kept aliue: Isaack, in whome Abraham did see the day of Christ and reioyced:
But as for Isaac, he must be preserved still, and kept alive: Isaac, in whom Abraham did see the day of christ and rejoiced:
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Isaack, that is all spirituall laughter, all ghostly ioy, all heauenly delight. For as no man might come into the court of Ashuerus, which was clothed in sackcloath:
Isaac, that is all spiritual laughter, all ghostly joy, all heavenly delight. For as no man might come into the court of Assuerus, which was clothed in Sackcloth:
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so no man may come into the court of our king, which is clothed in sackcl•ath, so no man may come into the court of our King, which is clothed in sackcl•ath,
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and hath not on the wedding garment of ioy and delight in the Lord. Which is the cause why Christ calleth the assemblies of the faithfull, Quires of Campes . A quire s•ges; a Campe fights.
and hath not on the wedding garment of joy and delight in the Lord. Which is the cause why christ calls the assemblies of the faithful, Quires of Camps. A choir s•ges; a Camp fights.
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How then may these two agree together? Very well in the godly.
How then may these two agree together? Very well in the godly.
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For the godly, when they fight most stoutly against the enemie, then they sing most merily vnto the lord.
For the godly, when they fight most stoutly against the enemy, then they sing most merrily unto the lord.
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Whereupō Gregorie saith, I admire king Dauid a great deale more, when I see him in the quire,
Whereupon Gregory Says, I admire King David a great deal more, when I see him in the choir,
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then when I see him in the campe:
then when I see him in the camp:
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when I see him singing as the sweete singer of Israel, then when I see him fighting as the worthy warriour of Israel.
when I see him singing as the sweet singer of Israel, then when I see him fighting as the worthy warrior of Israel.
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For fighting with others, he did ouercome all others, but singing, & delighting himselfe, he did ouercome himselfe.
For fighting with Others, he did overcome all Others, but singing, & delighting himself, he did overcome himself.
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Eue• as his sonne Salomon saies for him, speaking to Christ. Turne away thine eies from me, for they doe ouercome me, they wound my heart:
Eue• as his son Solomon Says for him, speaking to christ. Turn away thine eyes from me, for they do overcome me, they wound my heart:
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they make me sicke for loue . When Dauid fought with others, he ouercame others; he wounded others; he made others sicke;
they make me sick for love. When David fought with Others, he overcame Others; he wounded Others; he made Others sick;
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but when he daunced before the Arke, and delighted himselfe, he was ouercome himselfe, he was wounded himselfe, he was sicke himselfe. But feare you nothing.
but when he danced before the Ark, and delighted himself, he was overcome himself, he was wounded himself, he was sick himself. But Fear you nothing.
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I warrant you this sickenesse will doe him no harme. I will plaie still (saies he) that others may stil play vpon me .
I warrant you this sickness will do him no harm. I will play still (Says he) that Others may still play upon me.
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For it is good sport whē God is delighted, though Michol be displeased. So that of Dauids sicknes we may say, as Christ said of Lazarus sicknesse.
For it is good sport when God is delighted, though Michal be displeased. So that of David sickness we may say, as christ said of Lazarus sickness.
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This sickenesse is not vnto death, but for the glorie of God .
This sickness is not unto death, but for the glory of God.
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And therefore it is for the glorie of God, because it is for the loue of god.
And Therefore it is for the glory of God, Because it is for the love of god.
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For Dauid is sicke no otherwise for loue of the sonne of God, then God is sicke himselfe,
For David is sick no otherwise for love of the son of God, then God is sick himself,
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for loue of the sonne of Dauid. This is my beloued sonne (saies he) in wh•me I am delighted . This is my beloued sonne: there he is in loue. In whome I am delighted:
for love of the son of David. This is my Beloved son (Says he) in wh•me I am delighted. This is my Beloved son: there he is in love. In whom I am delighted:
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there he is sicke for loue. Which is the cause why he commandeth vs also to be delighted in his loue .
there he is sick for love. Which is the cause why he commands us also to be delighted in his love.
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For as a double desire is loue: so a double loue is delight. And therefore he saies not simply, loue him;
For as a double desire is love: so a double love is delight. And Therefore he Says not simply, love him;
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but, he delighted in his loue.
but, he delighted in his love.
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Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. Delight. Delight thy self in the Lord, and he shall give thee the Desires of thy heart. Delight.
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Then, Thy selfe. I would hate mine owne soule (saies Bernard) if I found it any where else then in the Lord and in his loue .
Then, Thy self. I would hate mine own soul (Says Bernard) if I found it any where Else then in the Lord and in his love.
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So that it is not enough for thee to delight, but thou must delight thy selfe, that is, thy soule.
So that it is not enough for thee to delight, but thou must delight thy self, that is, thy soul.
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Saying with the blessed Virgin, My soule doeth magnifie the Lord, and my spirit reioyceth in God my Sauiour.
Saying with the blessed Virgae, My soul doth magnify the Lord, and my Spirit rejoices in God my Saviour.
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Otherwise, as Diues did see Lazarus a farre off lying in Abrahams bosome, beeing himselfe all the while tormented in hell,
Otherwise, as Diues did see Lazarus a Far off lying in Abrahams bosom, being himself all the while tormented in hell,
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and hauing not so much as one drop of water to coole his tōgue: so, eue• in laughing the soule may be sorrowfull .
and having not so much as one drop of water to cool his tongue: so, eue• in laughing the soul may be sorrowful.
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The wretched soule of a sinner may see the face a farre off laughing, and lying (as I may say) in Abrahams bosome, beeing it selfe all the while tormented (as it were) in hel ▪ and hauing not so much as one drop of delight to asswage the sorrowes of it.
The wretched soul of a sinner may see the face a Far off laughing, and lying (as I may say) in Abrahams bosom, being it self all the while tormented (as it were) in hell ▪ and having not so much as one drop of delight to assuage the sorrows of it.
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And like as Sampsons lyon had great store of honie in him, but tasted no sweetnesse of it:
And like as Sampsons Lion had great store of honey in him, but tasted no sweetness of it:
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euen so if thou reioyce in the face, and not in the heart, thou maiest well perhaps haue great store of honie in thee to delight others;
even so if thou rejoice in the face, and not in the heart, thou Mayest well perhaps have great store of honey in thee to delight Others;
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but thou canst neuer taste the sweetnesse of it to delight thy selfe. Therfore saies the princely prophet, O taste and see how sweet the Lord is.
but thou Canst never taste the sweetness of it to delight thy self. Therefore Says the princely Prophet, Oh taste and see how sweet the Lord is.
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It is not enough for thee, to see it a farre off, & not haue it, as Diues did;
It is not enough for thee, to see it a Far off, & not have it, as Diues did;
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or, to haue it in thee, and not to tast it, as the lyon did:
or, to have it in thee, and not to taste it, as the Lion did:
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but thou must as well haue it as see it, and as well tast it as haue it.
but thou must as well have it as see it, and as well taste it as have it.
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O taste and see (saies he) how sweete the Lord is.
O taste and see (Says he) how sweet the Lord is.
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For so indeede Christ giueth his Church, not onely a sight but also a taste of his sweet•nsse.
For so indeed christ gives his Church, not only a sighed but also a taste of his sweet•nsse.
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A sight is where he saies thus, We will rise vp earely, and goe into the vineyard,
A sighed is where he Says thus, We will rise up early, and go into the vineyard,
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and see whether the vine haue budded forth the small grapes, and whether the Pomegran•ets flourish.
and see whither the vine have budded forth the small grapes, and whither the Pomegran•ets flourish.
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There is a sight of the vine.
There is a sighed of the vine.
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A taste, is where he saies thus, I will bring thee into the winseller, & cause thee to drinke spiced wine,
A taste, is where he Says thus, I will bring thee into the winseller, & cause thee to drink spiced wine,
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and newe wine of the Pomegranne•s. There is a taste of the wine.
and new wine of the Pomegranne•s. There is a taste of the wine.
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The Church, not onely goes into the vineyard, and sees the wine, but also goes into the wineseller and tastes the wine.
The Church, not only Goes into the vineyard, and sees the wine, but also Goes into the Wine seller and tastes the wine.
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But yet thou must goe further then this, before thou canst come to thy selfe. For there are diuers degrees of tastes.
But yet thou must go further then this, before thou Canst come to thy self. For there Are diverse Degrees of tastes.
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The Egyptians in their Hyroglyphickes, when they would describe an vnperfect taste, paint meate in the teeth,
The egyptians in their Hieroglyphics, when they would describe an unperfect taste, paint meat in the teeth,
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when a more perfect taste, the beginning of the throat. Such an vnperfect taste had the Israelites of the sweetnes of God.
when a more perfect taste, the beginning of the throat. Such an unperfect taste had the Israelites of the sweetness of God.
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God was most sweete vnto them, when he gaue them quailes to eate.
God was most sweet unto them, when he gave them quails to eat.
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Yet while the meate was but in their teeth, the wrath of God was kindled against them There is the meate in the teeth: an vnperfect taste.
Yet while the meat was but in their teeth, the wrath of God was kindled against them There is the meat in the teeth: an unperfect taste.
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But the spouse of Christ hath a more perfect taste of the sweetnesse of god.
But the spouse of christ hath a more perfect taste of the sweetness of god.
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For likening him to an apple tree, she saies, I delight to sit vnder his shadow,
For likening him to an apple tree, she Says, I delight to fit under his shadow,
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& his fruit is sweet vnto my throat. There is the beginning of the throat: a more perfect tast.
& his fruit is sweet unto my throat. There is the beginning of the throat: a more perfect taste.
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But notwithstanding all this, thou art not yet come to thy selfe. Therefore this taste must not content thee:
But notwithstanding all this, thou art not yet come to thy self. Therefore this taste must not content thee:
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because this tast cannot delight thee.
Because this taste cannot delight thee.
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For thy delight must not sticke in thy teeth, or in thy throat, but as a cordiall thing, it must goe downe to thy very heart.
For thy delight must not stick in thy teeth, or in thy throat, but as a cordial thing, it must go down to thy very heart.
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That thou maiest say with the Psalmist, My heart and my flesh (not my flesh onely,
That thou Mayest say with the Psalmist, My heart and my Flesh (not my Flesh only,
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but my heart and my flesh) reioyce in the liuing God .
but my heart and my Flesh) rejoice in the living God.
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And againe, Praise the Lord, O my soule, and all that is within me, praise his holy name .
And again, Praise the Lord, Oh my soul, and all that is within me, praise his holy name.
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Nowe thou art come to thy selfe. For that which is within thee, is thy selfe;
Now thou art come to thy self. For that which is within thee, is thy self;
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and all that is within thee, is all thy selfe. So that thy selfe, & all thy selfe, is delighted in the Lord,
and all that is within thee, is all thy self. So that thy self, & all thy self, is delighted in the Lord,
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when as that which is within thee, and all that is within thee, praise his holy name.
when as that which is within thee, and all that is within thee, praise his holy name.
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O howe happie art thou, when thou knowest this Iubile, this ioyfulnesse : when thou hast a secret sence, & an inward feeling of it:
O how happy art thou, when thou Knowest this Jubilee, this joyfulness: when thou hast a secret sense, & an inward feeling of it:
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when euery motion of thy minde, is an influence of Gods spirit: when thy wil & his word play togither, as Isaack and Rebecka did.
when every motion of thy mind, is an influence of God's Spirit: when thy will & his word play together, as Isaac and Rebecca did.
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For then surely thou doest build to thy selfe desolate places . Desolate places, I say, that all other things may be silent to thy soule:
For then surely thou dost built to thy self desolate places. Desolate places, I say, that all other things may be silent to thy soul:
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nay that thy very soule may be silent to it selfe:
nay that thy very soul may be silent to it self:
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yea that there may be a silence in heauen answerable to the silence of thy soule,
yea that there may be a silence in heaven answerable to the silence of thy soul,
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when thou doest delight thy selfe in the Lord.
when thou dost delight thy self in the Lord.
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Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. Thy selfe. Delight thy self in the Lord, and he shall give thee the Desires of thy heart. Thy self.
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Lastly, In the Lord. Gregorie saies thus, The minde of man is fed with the infinit light and loue of God,
Lastly, In the Lord. Gregory Says thus, The mind of man is fed with the infinite Light and love of God,
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and so being lifted vp farre aboue it selfe, doeth now disdaine to stoupe downe so lowe as •o it selfe.
and so being lifted up Far above it self, doth now disdain to stoop down so low as •o it self.
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And therefore doeth not delight it selfe in it selfe, but delights it selfe in the Lord. Hereupon a father saies, O lord, graunt that I may know my selfe, and know thee.
And Therefore doth not delight it self in it self, but delights it self in the Lord. Hereupon a father Says, Oh lord, grant that I may know my self, and know thee.
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That knowing my selfe and thee, I may loath my selfe in my selfe, and delight my selfe onely in thee.
That knowing my self and thee, I may loath my self in my self, and delight my self only in thee.
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Truth indeede, O man, so thou oughtst to doe, saies God. For if thou didst know thy selfe and me, then thou wouldest displease thy selfe, and please me.
Truth indeed, Oh man, so thou Ought to do, Says God. For if thou didst know thy self and me, then thou Wouldst displease thy self, and please me.
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But because thou knowst neither thy selfe, nor me, therefore thou dost please thy selfe, and displease me.
But Because thou Knowest neither thy self, nor me, Therefore thou dost please thy self, and displease me.
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But the time shall come, when thou shalt neither please thy selfe, nor me. Not me, because thou hast sinned:
But the time shall come, when thou shalt neither please thy self, nor me. Not me, Because thou hast sinned:
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not thy selfe, because thou shalt be burned. So that then thou shalt please none, but the deuill:
not thy self, Because thou shalt be burned. So that then thou shalt please none, but the Devil:
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both because thou hast sinned, as he did in heauen, and also because thou shalt be burned as he is in hell.
both Because thou hast sinned, as he did in heaven, and also Because thou shalt be burned as he is in hell.
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Therefore he that delights himselfe in himselfe, delights not himselfe, but onely the deuill in himselfe.
Therefore he that delights himself in himself, delights not himself, but only the Devil in himself.
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Whereas on the other side, he onely delights himselfe, which not onely delights himselfe, but addes also, In the Lord; and so delights himselfe in vertue, delights himselfe in godlines, delights himselfe in God himselfe.
Whereas on the other side, he only delights himself, which not only delights himself, but adds also, In the Lord; and so delights himself in virtue, delights himself in godliness, delights himself in God himself.
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This Christ •ignifieth, when speaking of his spouse, he saies, Who is shee, which c•mmeth out of the wildernes, abounding in delights, leaning vpon her •••belo•ed? He that leanes vpon himselfe, can neuer abound in delights:
This christ •ignifieth, when speaking of his spouse, he Says, Who is she, which c•mmeth out of the Wilderness, abounding in delights, leaning upon her •••belo•ed? He that leans upon himself, can never abound in delights:
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but he alone aboundeth in delights, which leaneth vpon his welbeloued. So did S. Paul: I ha•e laboured more then they all, saies he. There he abound•th in delights.
but he alone Aboundeth in delights, which leaneth upon his well-beloved. So did S. Paul: I ha•e laboured more then they all, Says he. There he abound•th in delights.
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Yet not I, but the grace of God which is in me. There he leaneth vpon his welbeloued.Yet not I, but the grace of God which is in me. There he leaneth upon his well-beloved.
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And again, I can doe al things, saies he. There he aboundeth in delights. In him that strengtheneth me.
And again, I can do all things, Says he. There he Aboundeth in delights. In him that strengtheneth me.
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There he leaneth vpon his welbeloued.
There he leaneth upon his well-beloved.
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In one word, when as he saies, He that would reioyce and glorie, let him ▪ reioyce and glorie in the Lord:
In one word, when as he Says, He that would rejoice and glory, let him ▪ rejoice and glory in the Lord:
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it is all one, as if he should haue said, He that would abound in delights, let him leane vpon his welbeloued.
it is all one, as if he should have said, He that would abound in delights, let him lean upon his well-beloved.
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Let him delight himselfe in the Lord. Let the Saints reioyce in ioy, let them delight in delight.
Let him delight himself in the Lord. Let the Saints rejoice in joy, let them delight in delight.
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He that delights in an earthly thing, delights in vanitie, he delights not in delight. But he onely delights in delight, which makes God onely the ground of his delight.
He that delights in an earthly thing, delights in vanity, he delights not in delight. But he only delights in delight, which makes God only the ground of his delight.
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According to that of Prosper, That alone is eternall delight, which is groūded vpon the eternall good.
According to that of Prosper, That alone is Eternal delight, which is grounded upon the Eternal good.
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Vpon him that is onely good, and saith to Moses, I will in my selfe shew thee all good.
Upon him that is only good, and Says to Moses, I will in my self show thee all good.
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Euery thing that is honest, euery thing that is profitable, euery thing that is pleasant, is onely to be found in the Lord. As that Manna had all manner of good tasts in it:
Every thing that is honest, every thing that is profitable, every thing that is pleasant, is only to be found in the Lord. As that Manna had all manner of good tastes in it:
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so the Lord onely, hath all manner of good things, all manner of true delights in him.
so the Lord only, hath all manner of good things, all manner of true delights in him.
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Therefore the Church, hauing first bestowed the greatest part of Salomons song, altogether in commendation of the beautie and comelines of Christ, at length concludeth thus;
Therefore the Church, having First bestowed the greatest part of Solomon's song, altogether in commendation of the beauty and comeliness of christ, At length Concludeth thus;
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Thy mouth is as sweete things, and thou art wholly delectable:
Thy Mouth is as sweet things, and thou art wholly delectable:
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how faire art thou, and how pleasant art thou, O my loue, in pleasures? So that when I seeke my loue, my Lord, then I seeke a delight,
how fair art thou, and how pleasant art thou, Oh my love, in pleasures? So that when I seek my love, my Lord, then I seek a delight,
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& a light, that passeth all lights, which no eye hath seene:
& a Light, that passes all lights, which no eye hath seen:
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I seeke a sound & an harmonie, that passeth all harmonies, which no eare hath heard:
I seek a found & an harmony, that passes all harmonies, which no ear hath herd:
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I seeke a sent and a sauour, that passeth all sauours, which no sense hath smelt:
I seek a sent and a savour, that passes all savours, which no sense hath smelled:
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I seeke a relish and a tast, that passeth all tasts, which no tongue hath tasted:
I seek a relish and a taste, that passes all tastes, which no tongue hath tasted:
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I seeke a contentment and a pleasure, that passeth all pleasures, which no bodie hath felt.
I seek a contentment and a pleasure, that passes all pleasures, which no body hath felt.
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Nay, I cannot hold my heart, for my ioy;
Nay, I cannot hold my heart, for my joy;
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yea, I cannot hold my ioy, for my heart, to thinke that he which is my Lord, is now become my father,
yea, I cannot hold my joy, for my heart, to think that he which is my Lord, is now become my father,
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& so that he which was offended with me, for my sinnes sake, is now reconciled to me, for his sonnes sake.
& so that he which was offended with me, for my Sins sake, is now reconciled to me, for his Sons sake.
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To thinke, that the high Maiestie of God, will one day rai•e me out of the dust,
To think, that the high Majesty of God, will one day rai•e me out of the dust,
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and so that I, which am now a poore worme vpon earth, shall hereafter be a glorious Saint in heauen.
and so that I, which am now a poor worm upon earth, shall hereafter be a glorious Saint in heaven.
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This, this makes me delight my selfe in the Lord; saying, O thou that art the delight of my delight; the life of my life; the soule of my soule;
This, this makes me delight my self in the Lord; saying, Oh thou that art the delight of my delight; the life of my life; the soul of my soul;
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I delight my selfe in thee, I liue onely for thee, I offer my selfe vnto thee, wholly to thee wholly: one to thee one: onely to thee only.
I delight my self in thee, I live only for thee, I offer my self unto thee, wholly to thee wholly: one to thee one: only to thee only.
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For sup pose now, as S. Iohn speaketh, the whole world were full of bookes: and all the creatures in the world were writers:
For sup pose now, as S. John speaks, the Whole world were full of books: and all the creatures in the world were writers:
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and all the grasse piles vpon the earth were pennes: and all the water• in the sea were ynke:
and all the grass piles upon the earth were pens: and all the water• in the sea were ink:
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yet, I assure you faithfully, all these bookes, all these writers, all these pennes, all this ynke, would not be sufficient to describe the very least part, either of the goodnes of the Lord in himselfe,
yet, I assure you faithfully, all these books, all these writers, all these pens, all this ink, would not be sufficient to describe the very lest part, either of the Goodness of the Lord in himself,
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or of the louing kindnes of the Lord, towards thee.
or of the loving kindness of the Lord, towards thee.
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Wherefore, Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart.
Wherefore, Delight thy self in the Lord, and he shall give thee the Desires of thy heart.
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Thus much for the precept, in these words, Delight thy selfe in the Lord. The promise followeth.
Thus much for the precept, in these words, Delight thy self in the Lord. The promise follows.
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First, And he shall giue thee.
First, And he shall give thee.
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Well saies Leo, Loue is the greatest reward of loue, that either can be, or can be desired .
Well Says Leo, Love is the greatest reward of love, that either can be, or can be desired.
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So that though there were no other rewarde, promised thee, for delighting in the Lord, but onely the delight it selfe, it were sufficient.
So that though there were no other reward, promised thee, for delighting in the Lord, but only the delight it self, it were sufficient.
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For the benefit is not Gods, but wholly thine. God is neuer a whit the better, for thy delighting thy selfe in him.
For the benefit is not God's, but wholly thine. God is never a whit the better, for thy delighting thy self in him.
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If thou be righteous, what doest thou giue him, or what doeth he receiue at thy hands ? Thy delight may perhaps reach to the saints, which are in the earth,
If thou be righteous, what dost thou give him, or what doth he receive At thy hands? Thy delight may perhaps reach to the Saints, which Are in the earth,
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but it can neuer reach to •he Saints which are in heauen: and much lesse, can it reach to God, which is the Lord of heauen . Nay, I will say more.
but it can never reach to •he Saints which Are in heaven: and much less, can it reach to God, which is the Lord of heaven. Nay, I will say more.
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If thou shouldst gi•e God whole riuers full of oyle, & whole houses full of gold,
If thou Shouldst gi•e God Whole Rivers full of oil, & Whole houses full of gold,
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for neuer so little a droppe of this delight, it would be nothing. Thy gift would be nothing, to his gift:
for never so little a drop of this delight, it would be nothing. Thy gift would be nothing, to his gift:
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thy oyle and golde, would be nothing to his oyle of gladnesse. Yet behold the bountifulnesse, and liberalitie of the lord.
thy oil and gold, would be nothing to his oil of gladness. Yet behold the bountifulness, and liberality of the lord.
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He hires thee, and giues thee wages, not to doe himselfe good, but to doe thy selfe good.
He hires thee, and gives thee wages, not to do himself good, but to do thy self good.
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And here he promiseth to reward his owne mercies, as if they were thine owne merits.
And Here he promises to reward his own Mercies, as if they were thine own merits.
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And as though the benefit were not thine, but wholly his:
And as though the benefit were not thine, but wholly his:
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so he chaungeth the words, and for, Thou shalt giue him, saies, He shall giue thee. But this he doeth,
so he changeth the words, and for, Thou shalt give him, Says, He shall give thee. But this he doth,
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as Augustine testifieth, Not by the loue of errour, but by the errour of loue.
as Augustine Testifieth, Not by the love of error, but by the error of love.
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For the loue of errour, is mans Rhetoricke, it is a figure, which man often vseth, Humanum est errare .
For the love of error, is men Rhetoric, it is a figure, which man often uses, Humanum est errare.
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But the errour of loue, is Gods Rhetoricke, it is a figure, which God often vseth, Di•inum est amare .
But the error of love, is God's Rhetoric, it is a figure, which God often uses, Di•inum est amare.
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Especially it is a diuine thing, to loue so dearely, as God loueth vs. Who, though he doe not loue to erre, yet he doeth erre for loue.
Especially it is a divine thing, to love so dearly, as God loves us Who, though he do not love to err, yet he doth err for love.
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Counting and calling, that which is onely our commoditie, his owne commoditie. So, Christ is said to be fed amongst the lylies.
Counting and calling, that which is only our commodity, his own commodity. So, christ is said to be fed among the lilies.
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The lylies of the fieldes, are the millions of the angels or of all those which lead a pure, and an angelicall life. These indeede Christ feedeth.
The lilies of the fields, Are the millions of the Angels or of all those which led a pure, and an angelical life. These indeed christ feeds.
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He feedeth them in the greene pastures, and leadeth them forth, by the waters of comfort.
He feeds them in the green pastures, and leads them forth, by the waters of Comfort.
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Yea, not onely he feedeth them, but also by this figure, the error of loue, he is said to be fed with them.
Yea, not only he feeds them, but also by this figure, the error of love, he is said to be fed with them.
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Because though he for his part, haue little neede, I wis, to •e fedde, yet it is as great a pleasure to him, to feed thē,
Because though he for his part, have little need, I wis, to •e fed, yet it is as great a pleasure to him, to feed them,
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as if he were fedde himselfe among them . So likewise he saies, If any man open the doore, I will suppe with him, and he with me . We indeede sup with Christ.
as if he were fed himself among them. So likewise he Says, If any man open the door, I will sup with him, and he with me. We indeed sup with christ.
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Generally, whensoeuer he giues vs grace to feele in our affections, the rauishing ioyes of the spirit.
Generally, whensoever he gives us grace to feel in our affections, the ravishing Joys of the Spirit.
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As when he saies, I haue eaten my honie combe, with my hony, I haue drunken my wine, with my milke:
As when he Says, I have eaten my honey comb, with my honey, I have drunken my wine, with my milk:
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eat you also, O my friendes, drinke and make you merie, O my welbeloued. But more especially we suppe with Christ, when he cals vs to the holy Communion,
eat you also, Oh my Friends, drink and make you merry, Oh my well-beloved. But more especially we sup with christ, when he calls us to the holy Communion,
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and biddes vs to the Lords supper. For then he staies vs with flaggons, and comforts vs with apples: with apples and flaggons: with bread and wine:
and bids us to the lords supper. For then he stays us with flaggons, and comforts us with Apples: with Apples and flaggons: with bred and wine:
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with his owne deere bodie, and his owne pretious blood. Thus do we suppe with Christ.
with his own deer body, and his own precious blood. Thus do we sup with christ.
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But how doth Christ suppe with vs? Is it possible? possible, that he which shall neuer hunger,
But how does christ sup with us? Is it possible? possible, that he which shall never hunger,
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or thirst any more? possible, that he, which is fulnes it selfe, in whome, all the fulnes of the Godhead bodily dwelleth? Is it possible (I say) that he should stand without, knocking at the doore,
or thirst any more? possible, that he, which is fullness it self, in whom, all the fullness of the Godhead bodily dwells? Is it possible (I say) that he should stand without, knocking At the door,
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as a begger, to get a meales meate of vs? Yea sure: doubt you not. It is possible enough.
as a beggar, to get a meals meat of us? Yea sure: doubt you not. It is possible enough.
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By a certaine figure, (I weene you call it the errour of loue: thats it:
By a certain figure, (I ween you call it the error of love: thats it:
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by this figure, the errour of loue) it is a very possible thing: nay, it is a very easie thing to doe:
by this figure, the error of love) it is a very possible thing: nay, it is a very easy thing to do:
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yea it is a very great pleasure to him to doe it. Behold (saies he) I stand at the dore and kn•cke:
yea it is a very great pleasure to him to do it. Behold (Says he) I stand At the door and kn•cke:
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if any man heare my voice, and open the d•re, I will come in vnto him,
if any man hear my voice, and open the d•re, I will come in unto him,
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and will suppe with him, and he with me. and will sup with him, and he with me.
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Well then, how doth Christ suppe with vs? Christ suppe• with vs, when we entertaine him,
Well then, how does christ sup with us? christ suppe• with us, when we entertain him,
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as Marie did, with the salt teares of repentance & griefe: and as Lot did, with the sweete bread of sinceritie, and truth.
as Marie did, with the salt tears of Repentance & grief: and as Lot did, with the sweet bred of sincerity, and truth.
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For the salt teares of our repentance, are the onely drinke, which Christ will drinke with vs. And the sweete bread of our sinceritie, is the onely bread, which Christ will eate with vs. But what meate hath he to his bread? I haue a meate (saies he) which you know not of.
For the salt tears of our Repentance, Are the only drink, which christ will drink with us And the sweet bred of our sincerity, is the only bred, which christ will eat with us But what meat hath he to his bred? I have a meat (Says he) which you know not of.
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My meate is to doe the will of him that sent me.
My meat is to do the will of him that sent me.
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In the volume of thy book it is written of me, that I should doe thy will, O my God, it is my delight, it is meate and drinke to me, to doe it.
In the volume of thy book it is written of me, that I should do thy will, Oh my God, it is my delight, it is meat and drink to me, to doe it.
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And as it is meate to him, to doe it himselfe: so is it meate to him, to see vas doe it.
And as it is meat to him, to do it himself: so is it meat to him, to see vas doe it.
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Then doth he suppe with vs. And this is the first seruice.
Then does he sup with us And this is the First service.
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But what hath he for a second course? A dish of apples, gathered of the tree of life.
But what hath he for a second course? A dish of Apples, gathered of the tree of life.
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For toward the latter ende of the supper, when they come to their fruit, a Christian saies to Christ, O my welbeloued, I haue kept for thee, all manner of apples, both old and ne•.
For towards the latter end of the supper, when they come to their fruit, a Christian Says to christ, Oh my well-beloved, I have kept for thee, all manner of Apples, both old and ne•.
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Contrition, humiliation, denying of thy selfe, mortificatiō of the old man: these are old apples. Sobrietie, innocencie, holines of life, viuification of the new man: these are new apples.
Contrition, humiliation, denying of thy self, mortification of the old man: these Are old Apples. Sobriety, innocence, holiness of life, vivification of the new man: these Are new Apples.
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And when a Christian feasts, & feedes Christ with such diuers and daintie fruits of righteousnes,
And when a Christian feasts, & feeds christ with such diverse and dainty fruits of righteousness,
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then he saies to him, O my welbeloued, I haue kept for thee all manner of apples, both old and new.
then he Says to him, Oh my well-beloved, I have kept for thee all manner of Apples, both old and new.
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But what musicke hath •e now? We must needes haue some musicke. Christ cannot suppe without musick.
But what music hath •e now? We must needs have Some music. christ cannot sup without music.
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Drinke, and bread, and meate, and apples, will make him but a slender supper, except we mend it all the better with musicke.
Drink, and bred, and meat, and Apples, will make him but a slender supper, except we mend it all the better with music.
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This must be the very best part of the supper.
This must be the very best part of the supper.
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For a c•̄•ort of musitians at a banquet, is as a signet of Carbuncle, set in gold; For a c••ort of musicians At a banquet, is as a signet of Carbuncle, Set in gold;
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and as the signet of an Emrod, well trimmed with gold:
and as the signet of an Emrod, well trimmed with gold:
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so is the melodie of musicke, in a pleasant banquet. Therefore when Christ supps with vs, we must be sure he haue musicke. so is the melody of music, in a pleasant banquet. Therefore when christ sups with us, we must be sure he have music.
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We must welcome him, and cheare him vp, with psal•es, and hymnes, and spirituall songes, singing with a grace,
We must welcome him, and cheer him up, with psal•es, and Hymns, and spiritual songs, singing with a grace,
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and making melodie in our hearts to God. and making melody in our hearts to God.
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Thus doth Christ sup with vs. But nowe to returne to the maine point againe, from which we haue a little digressed, Thus does christ sup with us But now to return to the main point again, from which we have a little digressed,
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As else where, by the errour of loue, Christ is said, to be fedde among the lylies,
As Else where, by the error of love, christ is said, to be fed among the lilies,
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whereas indeede onely he feedeth the lylies; and to suppe with vs, whereas indeede only we suppe with him:
whereas indeed only he feeds the lilies; and to sup with us, whereas indeed only we sup with him:
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so here, by the same figure, he is said to reap commoditie by thy delight,
so Here, by the same figure, he is said to reap commodity by thy delight,
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whereas indeede onely the commoditie is thine, all the commoditie, all the benefit, is onely thine.
whereas indeed only the commodity is thine, all the commodity, all the benefit, is only thine.
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Yet (to see the admirable loue of God) he saies not, Thou shalt giue him,
Yet (to see the admirable love of God) he Says not, Thou shalt give him,
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but, He shall giue thee. Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. And he shall giue thee.
but, He shall give thee. Delight thy self in the Lord, and he shall give thee the Desires of thy heart. And he shall give thee.
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Then, The desires. He that loues to desire God, (saies Bernard) must also desire to loue God.
Then, The Desires. He that loves to desire God, (Says Bernard) must also desire to love God.
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Then he shall haue neither sacietie, nor yet anxietie. Neither sacietie, because he loues to desire:
Then he shall have neither satiety, nor yet anxiety. Neither satiety, Because he loves to desire:
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Nor yet anxietie, because he desires to loue. Thus doth the Church. Let him kisse me (saies shee) with the kisses of his mouth. Nor yet anxiety, Because he Desires to love. Thus does the Church. Let him kiss me (Says she) with the Kisses of his Mouth.
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Let him not smite me, but kisse me: not once, but often: not with the kisses of his feete, but of his mouth:
Let him not smite me, but kiss me: not once, but often: not with the Kisses of his feet, but of his Mouth:
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not of any of his prophets mouthes, but of his owne mouth; Let him kisse me with the kisses of his mouth.
not of any of his Prophets mouths, but of his own Mouth; Let him kiss me with the Kisses of his Mouth.
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Here are many desires. Here indeede shee loues to desire . But it followeth, For thy loue, is better then wine. The person is suddenly changed.
Here Are many Desires. Here indeed she loves to desire. But it follows, For thy love, is better then wine. The person is suddenly changed.
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Before, it was more str•ungely in the third person, Let him, and, his mouth. Nowe, it is more familiarly, in the second person, For thy loue. for thy loue is better then wine. Here is but one loue.
Before, it was more str•ungely in the third person, Let him, and, his Mouth. Now, it is more familiarly, in the second person, For thy love. for thy love is better then wine. Here is but one love.
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Here onely shee desires to loue.
Here only she Desires to love.
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For as the curtaines of the tabern•cle, were coupled and tyed together with •aches and strings,
For as the curtains of the tabern•cle, were coupled and tied together with •aches and strings,
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so that one curtain did drawe another, and all the curtaines did draw togither, to couer nothing else, but the tabernacle :
so that one curtain did draw Another, and all the curtains did draw together, to cover nothing Else, but the tabernacle:
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after the same sort, the desires of the godly, are coupled and tyed together, so that one desire drawes another,
After the same sort, the Desires of the godly, Are coupled and tied together, so that one desire draws Another,
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and all their desires draw togither, to make them couet nothing else, but God.
and all their Desires draw together, to make them covet nothing Else, but God.
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And euen as lacob, when he held the angel in his armes, stood vpon one foote:
And even as lacob, when he held the angel in his arms, stood upon one foot:
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and halted vpo• the other foote:
and halted vpo• the other foot:
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so he that embraceth God, can doe nothing with that halting foote, which before carried him to the desire of the world, so he that Embraceth God, can do nothing with that halting foot, which before carried him to the desire of the world,
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but standeth onely vpon that sound foote, which now carrieth him wholely to the desire of God.
but Stands only upon that found foot, which now Carrieth him wholly to the desire of God.
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And like as all the streets of Ierusalem fing Hallel•ia: so all the desires of them that are delighted in God, are referred to God.
And like as all the streets of Ierusalem Fing Hallel•ia: so all the Desires of them that Are delighted in God, Are referred to God.
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There are many ••reates in Ierusalem; yet there is but one Halleluia, which is sung in all those ••reates.
There Are many ••reates in Ierusalem; yet there is but one Hallelujah, which is sung in all those ••reates.
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In like sorte, there are many desires in a godly man;
In like sort, there Are many Desires in a godly man;
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yet there is but one thing, God only, which is desired in all these desires. For, these desires,
yet there is but one thing, God only, which is desired in all these Desires. For, these Desires,
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as the kisses of Christ, come all from one lo•e: these desires, as the curtaines of the tabernacle, are all ty•d togither with one string:
as the Kisses of christ, come all from one lo•e: these Desires, as the curtains of the tabernacle, Are all ty•d together with one string:
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these desires, as the goings of Iacob, stand all vpon one foot•:
these Desires, as the goings of Iacob, stand all upon one foot•:
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these desires, as the streets of Ierusalē, sing all one Halleluia. So that if thou looke into his desires, that delighteth in the Lord, thou shalt see no in•quitie, no contradiction in them.
these Desires, as the streets of Ierusalē, sing all one Hallelujah. So that if thou look into his Desires, that delights in the Lord, thou shalt see no in•quitie, no contradiction in them.
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But if thou looke in to his desires, that delighteth in sinne, thou shalt say with the Psalmist, I see iniquity, and contradiction in the city.
But if thou look in to his Desires, that delights in sin, thou shalt say with the Psalmist, I see iniquity, and contradiction in the City.
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For as Manasses was against Ephraim, and Ephraim against Manasses, and both of them against luda:
For as Manasses was against Ephraim, and Ephraim against Manasses, and both of them against luda:
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so the desires of the wicked, are contrarie to God, and to themselues. All their desires, are contrarie to all gods desires.
so the Desires of the wicked, Are contrary to God, and to themselves. All their Desires, Are contrary to all God's Desires.
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Manasses & Ephraim, are both against Iuda. There's iniquitie. Some of their desires, are contrarie to othersome of their desires.
Manasses & Ephraim, Are both against Iuda. There's iniquity. some of their Desires, Are contrary to Othersome of their Desires.
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Manasses is against Ephraim, and Ephraim is against Manasses. There's contradiction.
Manasses is against Ephraim, and Ephraim is against Manasses. There's contradiction.
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Therefore the desires of the wicked, beeing so contrarie to God, and to themselues, their desires are not giuen to them,
Therefore the Desires of the wicked, being so contrary to God, and to themselves, their Desires Are not given to them,
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but they are giuen to their desires Because, though they loue to desire God, yet they doe not desire to loue god.
but they Are given to their Desires Because, though they love to desire God, yet they do not desire to love god.
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Though they care not how much God doe for them: yet they care not how little they doe for God.
Though they care not how much God do for them: yet they care not how little they do for God.
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But as for the godly, they are not giuen to their desires, but their desires are giuen to them.
But as for the godly, they Are not given to their Desires, but their Desires Are given to them.
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Because not onely, they loue to desire God, but also, they desire to loue God.
Because not only, they love to desire God, but also, they desire to love God.
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And so all their desires, being as it were, but one desire, al agreeing in one God,
And so all their Desires, being as it were, but one desire, all agreeing in one God,
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when they haue god, they haue al• their desires giuen them in God . So the three children, beeing men of desires, had their desires giuen them.
when they have god, they have al• their Desires given them in God. So the three children, being men of Desires, had their Desires given them.
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They desired to be deliuered from the furnace. This desire was giuen them, when as God walked with them in the fierie furnace .
They desired to be Delivered from the furnace. This desire was given them, when as God walked with them in the fiery furnace.
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So Moses, beeing a man of God, had his ••sires giuen him. He desired to see Gods fac•.
So Moses, being a man of God, had his ••sires given him. He desired to see God's fac•.
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This desire was giuē him, when as Christ talked with him, face to face So John, beeing a friend of God, had his desires giuen him.
This desire was given him, when as christ talked with him, face to face So John, being a friend of God, had his Desires given him.
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He desired to see Christs glorie.
He desired to see Christ glory.
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This desire was giuen him, when as Christ said, He 〈 ◊ 〉 loueth me, shall be loued of me,
This desire was given him, when as christ said, He 〈 ◊ 〉 loves me, shall be loved of me,
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and I will 〈 ◊ 〉 shew mine owne selfe •nt• him . and I will 〈 ◊ 〉 show mine own self •nt• him.
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So Lazarus, beeing Gods little begger , (as I may say) had his desires giuen him.
So Lazarus, being God's little beggar, (as I may say) had his Desires given him.
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He desired to be relieued, not so much with the meat of that earthly Di•es, as with the mercie of that heauenly Di•es, which is so rich in me•cie.
He desired to be relieved, not so much with the meat of that earthly Di•es, as with the mercy of that heavenly Di•es, which is so rich in me•cie.
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This desire was giuen him, when as the Patriarch speaking of him to the gluttō said,
This desire was given him, when as the Patriarch speaking of him to the glutton said,
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Now is he comforted, and thou art tormented And so, whosoeuer thou art: if thou be a man of desires, as the three children were:
Now is he comforted, and thou art tormented And so, whosoever thou art: if thou be a man of Desires, as the three children were:
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if thou be a man of God, as Moses was: if thou be a friend of God, as Iohn was:
if thou be a man of God, as Moses was: if thou be a friend of God, as John was:
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if thou be a begger of God, as Lazarus was:
if thou be a beggar of God, as Lazarus was:
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he shall giue thee all that thou canst begge, or desire. For, to speake no more of those three children, these three men, which I named last vnto you; Moses, the man of God: Iohn the friend of God: Lazarus, the begger of God; did lie in three bosomes. In Moses bosome: in Christs bosome: in Abrahams bosome.
he shall give thee all that thou Canst beg, or desire. For, to speak no more of those three children, these three men, which I nam last unto you; Moses, the man of God: John the friend of God: Lazarus, the beggar of God; did lie in three bosoms. In Moses bosom: in Christ bosom: in Abrahams bosom.
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Moses hand, did lie in Moses bosome : S. Iohn did lie in Christs bosome: Lazarus, did lie in Abrahams bosome. Moses bosome, is lawe: Christs bosome, is Gospel: Abrahams bosome is glorie.
Moses hand, did lie in Moses bosom: S. John did lie in Christ bosom: Lazarus, did lie in Abrahams bosom. Moses bosom, is law: Christ bosom, is Gospel: Abrahams bosom is glory.
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Therefore, feare must driue thee out of Moses bosome: faith must keepe thee in Christs bosome:
Therefore, Fear must driven thee out of Moses bosom: faith must keep thee in Christ bosom:
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felicitie must bring thee to Abrahams bosome.
felicity must bring thee to Abrahams bosom.
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For first, thou must with Moses, put thy hand into Moses bosome, and there seeing how full of leprosie thy hand is,
For First, thou must with Moses, put thy hand into Moses bosom, and there seeing how full of leprosy thy hand is,
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and howe wicked all thine owne handy workes are, thou must abhorre thy selfe, in thy selfe.
and how wicked all thine own handy works Are, thou must abhor thy self, in thy self.
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Afterward, thou must with Iohn, conu•ie not thy had onely, but thy whole bodie, and thy soule also, into Christs bosome,
Afterwards, thou must with John, conu•ie not thy had only, but thy Whole body, and thy soul also, into Christ bosom,
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and there seeing how thou art ▪ clensed frō the leprosie of thy sinne, and freely iustified by faith in Christ, thou must delight thy selfe in the Lord.
and there seeing how thou art ▪ cleansed from the leprosy of thy sin, and freely justified by faith in christ, thou must delight thy self in the Lord.
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Then, thou must be carried into Abrahams bosome, and there, both louing to desire God,
Then, thou must be carried into Abrahams bosom, and there, both loving to desire God,
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and desiring to loue God, he shall giue thee thy desires. First, I say, lie in Moses bosome,
and desiring to love God, he shall give thee thy Desires. First, I say, lie in Moses bosom,
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and abhorre horre thy selfe in thy selfe: afterward, lie in Christs bosome, and delight thy selfe in the Lord:
and abhor horre thy self in thy self: afterwards, lie in Christ bosom, and delight thy self in the Lord:
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then, thou shalt lie in Abrahams bosome, (O blessed bosome!
then, thou shalt lie in Abrahams bosom, (Oh blessed bosom!
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O sweet bosome!) And he shall giue thee, thy desires. Delight thy selfe in the Lord,
O sweet bosom!) And he shall give thee, thy Desires. Delight thy self in the Lord,
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and he shall giue thee the desires of thy heart. The desires. Lastly, Of thy heart. Thy heart here, is all one with thy selfe before.and he shall give thee the Desires of thy heart. The Desires. Lastly, Of thy heart. Thy heart Here, is all one with thy self before.
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As if the words had stood thus, Delight thy selfe in the Lord, and he shall giue thee the desires of thy selfe:
As if the words had stood thus, Delight thy self in the Lord, and he shall give thee the Desires of thy self:
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or els thus, Delight thy heart in the Lord, and he shall giue thee the desires of thy heart. To the point then.
or Else thus, Delight thy heart in the Lord, and he shall give thee the Desires of thy heart. To the point then.
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Augustine saies thus, O Lord, thou hast made vs for thine own selfe, & therefore our heart is euer vnquiet, Augustine Says thus, Oh Lord, thou hast made us for thine own self, & Therefore our heart is ever unquiet,
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while it is from thee, neuer at quiet, vntill it come to thee.
while it is from thee, never At quiet, until it come to thee.
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A bull which is baited at the ring, as soone as euer he gets any little breathing, turnes him straitwaies toward that place, by which he was brought in, imagining, that by how much the more, he is nearer to the stall, by so much the more, he shall be further from the stake.
A bull which is baited At the ring, as soon as ever he gets any little breathing, turns him straightways towards that place, by which he was brought in, imagining, that by how much the more, he is nearer to the stall, by so much the more, he shall be further from the stake.
dt n1 r-crq vbz vvn p-acp dt n1, c-acp av c-acp av pns31 vvz d j n-vvg, vvz pno31 av-an p-acp d n1, p-acp r-crq pns31 vbds vvn p-acp, vvg, cst p-acp c-crq av-d dt av-dc, pns31 vbz jc p-acp dt n1, p-acp av av-d dt av-dc, pns31 vmb vbi av-jc p-acp dt n1.
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In like manner, a faithfull heart, beeing bayted and towzed in this world with many dogges which come about it, alwaies hath an eye to that place, from which it came,
In like manner, a faithful heart, being baited and toused in this world with many Dogs which come about it, always hath an eye to that place, from which it Come,
p-acp j n1, dt j n1, vbg vvn cc vvn p-acp d n1 p-acp d n2 r-crq vvb p-acp pn31, av vhz dt n1 p-acp d n1, p-acp r-crq pn31 vvd,
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and is neuer quiet till it returne to him, from whome it was fet at the first.
and is never quiet till it return to him, from whom it was fetched At the First.
cc vbz av j-jn c-acp pn31 vvb p-acp pno31, p-acp ro-crq pn31 vbds vvn p-acp dt ord.
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He that lets downe a bucket to draw water out of a well, as long as the bucket is vnder the water,
He that lets down a bucket to draw water out of a well, as long as the bucket is under the water,
pns31 cst vvz a-acp dt n1 pc-acp vvi n1 av pp-f dt n1, c-acp av-j c-acp dt n1 vbz p-acp dt n1,
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though it be neuer so full, he may get it vp easily;
though it be never so full, he may get it up Easily;
cs pn31 vbb av-x av j, pns31 vmb vvi pn31 a-acp av-j;
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but when he beginnes to draw the bucket cleare out of the water, then with all his strength he can scarce get it vp;
but when he begins to draw the bucket clear out of the water, then with all his strength he can scarce get it up;
cc-acp c-crq pns31 vvz pc-acp vvi dt n1 vvb av pp-f dt n1, av p-acp d po31 n1 pns31 vmb av-j vvi pn31 a-acp;
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yea many times the bucket when it is at the very highest, breakes the yron chaine, and violently falls backe againe.
yea many times the bucket when it is At the very highest, breaks the iron chain, and violently falls back again.
uh d n2 dt n1 c-crq pn31 vbz p-acp dt av js, vvz dt n1 n1, cc av-j vvz av av.
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After the same sort, a Christian heart, so long as it is in him who is a well of life, is filled with delight,
After the same sort, a Christian heart, so long as it is in him who is a well of life, is filled with delight,
p-acp dt d n1, dt njp n1, av av-j c-acp pn31 vbz p-acp pno31 r-crq vbz dt av pp-f n1, vbz vvn p-acp n1,
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and with great ioy drinketh in the water of comfort, out of the fountaine of saluation;
and with great joy Drinketh in the water of Comfort, out of the fountain of salvation;
cc p-acp j n1 vvz p-acp dt n1 pp-f n1, av pp-f dt n1 pp-f n1;
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but beeing once haled and pulled from God, it draweth backe, and as much as it can possibly resisteth,
but being once haled and pulled from God, it draws back, and as much as it can possibly Resisteth,
cc-acp vbg a-acp vvn cc vvn p-acp np1, pn31 vvz av, cc c-acp d c-acp pn31 vmb av-j vvz,
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and is neuer quiet, till it be in him againe, who is the center of the soule.
and is never quiet, till it be in him again, who is the centre of the soul.
cc vbz av j-jn, c-acp pn31 vbb p-acp pno31 av, r-crq vbz dt n1 pp-f dt n1.
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For as the needles point in the mariners compasse, neuer stands still, til it come right against the north pole:
For as the needles point in the Mariners compass, never Stands still, till it come right against the north pole:
p-acp p-acp dt n2 vvb p-acp dt ng1 n1, av-x vvz av, c-acp pn31 vvb av-jn p-acp dt n1 n1:
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so the heart of the wise men, neuer stood still, till they came right against the starre, which appeared in the East;
so the heart of the wise men, never stood still, till they Come right against the star, which appeared in the East;
av dt n1 pp-f dt j n2, av-x vvd av, c-acp pns32 vvd av-jn p-acp dt n1, r-crq vvd p-acp dt n1;
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& the very starre it selfe, neuer stood still, till it came right against the other starre, which shined more brightly in the manger,
& the very star it self, never stood still, till it Come right against the other star, which shined more brightly in the manger,
cc dt j n1 pn31 n1, av-x vvd av, c-acp pn31 vvd av-jn p-acp dt j-jn n1, r-crq vvd av-dc av-j p-acp dt n1,
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then the sunne did in heauen.
then the sun did in heaven.
cs dt n1 vdd p-acp n1.
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Wherefore our hearts doe alwaies erre, they are Plane•s & wandring starres, before they come to Christ:
Wherefore our hearts do always err, they Are Plane•s & wandering Stars, before they come to christ:
c-crq po12 n2 vdb av vvi, pns32 vbr n2 cc j-vvg n2, c-acp pns32 vvb p-acp np1:
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but then onely they are starres of the firmament, the true seede of Abraham, when they are firmely fixed, and setled in God.
but then only they Are Stars of the firmament, the true seed of Abraham, when they Are firmly fixed, and settled in God.
cc-acp av av-j pns32 vbr n2 pp-f dt n1, dt j n1 pp-f np1, c-crq pns32 vbr av-j vvn, cc vvn p-acp np1.
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The Prophet Ionas, all the while he fled from God, in what a case was he one while he was turmoiled in the stormes of the tempest:
The Prophet Ionas, all the while he fled from God, in what a case was he one while he was turmoiled in the storms of the tempest:
dt n1 np1, d dt n1 pns31 vvd p-acp np1, p-acp r-crq dt n1 vbds pns31 pi n1 pns31 vbds vvn p-acp dt n2 pp-f dt n1:
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another while, he was sowsed in the waues of the sea: another while, he was boyled in the bowels of the whale.
Another while, he was soused in the waves of the sea: Another while, he was boiled in the bowels of the whale.
j-jn n1, pns31 vbds vvn p-acp dt n2 pp-f dt n1: j-jn n1, pns31 vbds j-vvn p-acp dt n2 pp-f dt n1.
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But as soone as he returned to God, by and by he was cast vp safe vpon the sea shore:
But as soon as he returned to God, by and by he was cast up safe upon the sea shore:
cc-acp c-acp av c-acp pns31 vvd p-acp np1, p-acp cc a-acp pns31 vbds vvn a-acp j p-acp dt n1 n1:
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and then he said to his soule, My soule returne vnto thy rest, because the Lord hath restored thy selfe vnto thee Because,
and then he said to his soul, My soul return unto thy rest, Because the Lord hath restored thy self unto thee Because,
cc av pns31 vvd p-acp po31 n1, po11 n1 vvi p-acp po21 n1, c-acp dt n1 vhz vvn po21 n1 p-acp pno21 p-acp,
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whereas before, thou hadst lost thy selfe: lost thy selfe in the tempest: lost thy selfe in the sea:
whereas before, thou Hadst lost thy self: lost thy self in the tempest: lost thy self in the sea:
cs a-acp, pns21 vhd2 vvn po21 n1: vvn po21 n1 p-acp dt n1: vvn po21 n1 p-acp dt n1:
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lost thy selfe in the whale: nowe the Lord hath restored thy selfe vnto thee. Wherefore the heart of man hath lost all rest;
lost thy self in the whale: now the Lord hath restored thy self unto thee. Wherefore the heart of man hath lost all rest;
vvn po21 n1 p-acp dt n1: av dt n1 vhz vvn po21 n1 p-acp pno21. c-crq dt n1 pp-f n1 vhz vvn d n1;
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nay it hath lost it selfe, before it be cast vpon the sea shore; before it be cast vpon God:
nay it hath lost it self, before it be cast upon the sea shore; before it be cast upon God:
uh pn31 vhz vvn pn31 n1, c-acp pn31 vbb vvn p-acp dt n1 n1; c-acp pn31 vbb vvn p-acp np1:
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but when once it delighteth in the Lord, when once it findeth God, then it findeth it selfe, thē it returneth vnto rest.
but when once it delights in the Lord, when once it finds God, then it finds it self, them it returns unto rest.
cc-acp c-crq c-acp pn31 vvz p-acp dt n1, c-crq a-acp pn31 vvz np1, cs pn31 vvz pn31 n1, pno32 pn31 vvz p-acp n1.
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Nicaula queene of Saba, could neuer be quiet in her owne countrie, till shee came to Salomon:Nicholas queen of Saba, could never be quiet in her own country, till she Come to Solomon:
np1 n1 pp-f np1, vmd av-x vbi j-jn p-acp po31 d n1, c-acp pns31 vvd p-acp np1:
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but when shee sawe his glorie, and heard his wisdome, then her heart failed her, shee had enough, she could desire to see and heart no more.
but when she saw his glory, and herd his Wisdom, then her heart failed her, she had enough, she could desire to see and heart no more.
cc-acp c-crq pns31 vvd po31 n1, cc vvd po31 n1, cs po31 n1 vvd pno31, pns31 vhd av-d, pns31 vmd vvi pc-acp vvi cc n1 av-dx av-dc.
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And so the heart of a Christian, can neuer be quiet in the straunge countrie of this world, till it come to Christ, which is the true Salomon, the prince of peace;
And so the heart of a Christian, can never be quiet in the strange country of this world, till it come to christ, which is the true Solomon, the Prince of peace;
cc av dt n1 pp-f dt njp, vmb av-x vbi j-jn p-acp dt j n1 pp-f d n1, c-acp pn31 vvb p-acp np1, r-crq vbz dt j np1, dt n1 pp-f n1;
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whē it comes once to Christ then it saies thus to God, Lord nowe lettest thou thy seruant depart in peace,
when it comes once to christ then it Says thus to God, Lord now Lettest thou thy servant depart in peace,
c-crq pn31 vvz a-acp p-acp np1 cs pn31 vvz av p-acp np1, n1 av vv2 pns21 po21 n1 vvi p-acp n1,
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because mine eies haue seene the prince, because mine eies haue seene thy saluation.
Because mine eyes have seen the Prince, Because mine eyes have seen thy salvation.
c-acp po11 n2 vhb vvn dt n1, c-acp po11 n2 vhb vvn po21 n1.
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Euen as one good heart saies for all, O Lord, how amiable are thy dwellings? Salomon had goodly buildings,
Eve as one good heart Says for all, Oh Lord, how amiable Are thy dwellings? Solomon had goodly buildings,
np1 p-acp crd j n1 vvz p-acp d, uh n1, c-crq j vbr po21 n2? np1 vhd j n2,
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but they were nothing to thy dwellings. My soule fainteth, and faileth for them . It fainteth before I see them:
but they were nothing to thy dwellings. My soul fainteth, and Faileth for them. It fainteth before I see them:
cc-acp pns32 vbdr pix p-acp po21 n2. po11 n1 vvz, cc vvz p-acp pno32. pn31 vvz c-acp pns11 vvb pno32:
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and it faileth when I haue seene them; then I am quiet enough, then I can desire to see no more.
and it Faileth when I have seen them; then I am quiet enough, then I can desire to see no more.
cc pn31 vvz c-crq pns11 vhb vvn pno32; av pns11 vbm j-jn d, cs pns11 vmb vvi pc-acp vvi dx av-dc.
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For like, as Noahs doue could finde no rest for the sole of her foote, all the while she was flickering ouer the flond, till she returned to the arke, with an oliue branch in her mouht:
For like, as Noahs dove could find no rest for the sole of her foot, all the while she was flickering over the flond, till she returned to the Ark, with an olive branch in her mouht:
p-acp av-j, c-acp npg1 n1 vmd vvi dx n1 p-acp dt j pp-f po31 n1, d dt n1 pns31 vbds j-vvg p-acp dt n1, c-acp pns31 vvd p-acp dt n1, p-acp dt n1 n1 p-acp pno31 vvn:
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so the heart: of a christian, which is the turtle doue of Christ, can find no rest all the while it is houering ouer the waters of this world, till it haue siluer wings as a doue,
so the heart: of a christian, which is the turtle dove of christ, can find no rest all the while it is hovering over the waters of this world, till it have silver wings as a dove,
av dt n1: pp-f dt njp, r-crq vbz dt n1 n1 pp-f np1, vmb vvi dx n1 av-d dt n1 pn31 vbz vvg p-acp dt n2 pp-f d n1, c-acp pn31 vhb n1 n2 p-acp dt n1,
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and with the oliue branch of faith, flie to the true Noah, which signifieth rest, till Iesus Christ put forth his holy hād out of the arke,
and with the olive branch of faith, fly to the true Noah, which signifies rest, till Iesus christ put forth his holy hand out of the Ark,
cc p-acp dt n1 n1 pp-f n1, vvb p-acp dt j np1, r-crq vvz n1, c-acp np1 np1 vvd av po31 j n1 av pp-f dt n1,
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and taking this heart into his hand, receiue it to himselfe.
and taking this heart into his hand, receive it to himself.
cc vvg d n1 p-acp po31 n1, vvb pn31 pc-acp px31.
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Euen as one good heart saies for all, I will not climbe vp into my bedd,
Eve as one good heart Says for all, I will not climb up into my Bed,
np1 p-acp crd j n1 vvz p-acp d, pns11 vmb xx vvi a-acp p-acp po11 n1,
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nor suffer mine eies to sleepe, nor mine eielidds to slumber, nor the temples of my head to take their rest,
nor suffer mine eyes to sleep, nor mine eielidds to slumber, nor the Temples of my head to take their rest,
ccx vvi po11 n2 pc-acp vvi, ccx po11 n2 pc-acp vvi, ccx dt n2 pp-f po11 n1 pc-acp vvi po32 n1,
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vntill I find a tabernacle for the Lord, an habitation for the mightie God of Iacob.
until I find a tabernacle for the Lord, an habitation for the mighty God of Iacob.
c-acp pns11 vvb dt n1 p-acp dt n1, dt n1 p-acp dt j n1 pp-f np1.
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Vntill I find, that my heart is not in mine owne hand, but in Gods hand:
Until I find, that my heart is not in mine own hand, but in God's hand:
c-acp pns11 vvb, cst po11 n1 vbz xx p-acp po11 d n1, cc-acp p-acp ng1 n1:
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vntill I find, that God dwelleth in me, and I in him:
until I find, that God dwells in me, and I in him:
c-acp pns11 vvb, cst np1 vvz p-acp pno11, cc pns11 p-acp pno31:
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vntill I find, that my soule is a tabernacle for the Lord, and my heart is an habitation for the mighty God of Iacob, I cannot rest, saies he.
until I find, that my soul is a tabernacle for the Lord, and my heart is an habitation for the mighty God of Iacob, I cannot rest, Says he.
c-acp pns11 vvb, cst po11 n1 vbz dt n1 p-acp dt n1, cc po11 n1 vbz dt n1 p-acp dt j n1 pp-f np1, pns11 vmbx vvi, vvz pns31.
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But when I find this once: when I come to Noah in the arke: when I delight my selfe in the Lord;
But when I find this once: when I come to Noah in the Ark: when I delight my self in the Lord;
p-acp c-crq pns11 vvb d a-acp: c-crq pns11 vvb p-acp np1 p-acp dt n1: c-crq pns11 vvb po11 n1 p-acp dt n1;
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then I will climbe vp into my bedd, and suffer mine eies to sleepe, and mine eieliddes to slumber,
then I will climb up into my Bed, and suffer mine eyes to sleep, and mine eieliddes to slumber,
av pns11 vmb vvi a-acp p-acp po11 n1, cc vvi po11 n2 pc-acp vvi, cc po11 n2 pc-acp vvi,
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and the temples of my head to take their rest.
and the Temples of my head to take their rest.
cc dt n2 pp-f po11 n1 pc-acp vvi po32 n1.
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But whats the reason of all this? I am somewhat bold to aske, because I would be glad to know:
But whats the reason of all this? I am somewhat bold to ask, Because I would be glad to know:
cc-acp q-crq|vbz dt n1 pp-f d d? pns11 vbm av j pc-acp vvi, c-acp pns11 vmd vbi j pc-acp vvi:
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whats the reason I say, that the bull, can neuer be quiet, till he come to the staule;
whats the reason I say, that the bull, can never be quiet, till he come to the staule;
q-crq|vbz dt n1 pns11 vvb, cst dt n1, vmb av-x vbi j-jn, c-acp pns31 vvb p-acp dt zz;
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that the bucket, can neuer be quiet, till it come to the water; that the needle, can neuer be quiet, till it come to the north poole;
that the bucket, can never be quiet, till it come to the water; that the needle, can never be quiet, till it come to the north pool;
d dt n1, vmb av-x vbi j-jn, c-acp pn31 vvb p-acp dt n1; cst dt n1, vmb av-x vbi j-jn, c-acp pn31 vvb p-acp dt n1 n1;
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that Ionas, can neuer be quiet, till he come to the sea shore; that Nicaula, can neuer be quiet, till she come to Salomon;
that Ionas, can never be quiet, till he come to the sea shore; that Nicholas, can never be quiet, till she come to Solomon;
cst np1, vmb av-x vbi j-jn, c-acp pns31 vvb p-acp dt n1 n1; cst np1, vmb av-x vbi j-jn, c-acp pns31 vvb p-acp np1;
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that Noahs doue, can neuer be quiet, till it come to the arke;
that Noahs dove, can never be quiet, till it come to the Ark;
d npg1 n1, vmb av-x vbi j-jn, c-acp pn31 vvb p-acp dt n1;
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that mans heart, can neuer be quiet, till it come to God? The reason of it is this.
that men heart, can never be quiet, till it come to God? The reason of it is this.
cst ng1 n1, vmb av-x vbi j-jn, c-acp pn31 vvb p-acp np1? dt n1 pp-f pn31 vbz d.
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When God created heauen and earth, he rested not in the heauen, or in any heauēly thing, not in the earth,
When God created heaven and earth, he rested not in the heaven, or in any heavenly thing, not in the earth,
c-crq np1 vvd n1 cc n1, pns31 vvd xx p-acp dt n1, cc p-acp d j n1, xx p-acp dt n1,
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or in any earthly thing, but onely in man, which is both. A heauenly thing for his soule, and an earthly thing for his bodie.
or in any earthly thing, but only in man, which is both. A heavenly thing for his soul, and an earthly thing for his body.
cc p-acp d j n1, cc-acp av-j p-acp n1, r-crq vbz d. dt j n1 p-acp po31 n1, cc dt j n1 p-acp po31 n1.
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As soone as he had made man, he kept a sabboth, and rested.
As soon as he had made man, he kept a Sabbath, and rested.
p-acp av c-acp pns31 vhd vvn n1, pns31 vvd dt n1, cc vvd.
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Euen so the heart of man, resteth not in the earth, or in any earthly thing, not in the heauen,
Eve so the heart of man, rests not in the earth, or in any earthly thing, not in the heaven,
np1 av dt n1 pp-f n1, vvz xx p-acp dt n1, cc p-acp d j n1, xx p-acp dt n1,
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or in any heauenly thing, but onely in God, which is lord of both. Lord of heauen and earth: Lord of soule and bodie.
or in any heavenly thing, but only in God, which is lord of both. Lord of heaven and earth: Lord of soul and body.
cc p-acp d j n1, cc-acp av-j p-acp np1, r-crq vbz n1 pp-f d. n1 pp-f n1 cc n1: n1 pp-f n1 cc n1.
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As soone as it commeth to God, and delighteth in him, it keepeth holy-day, and resteth.
As soon as it comes to God, and delights in him, it Keepeth holiday, and rests.
p-acp av c-acp pn31 vvz p-acp np1, cc vvz p-acp pno31, pn31 vvz n1, cc vvz.
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Gods heart neuer resteth, till it come to man: mans heart neuer resteth till it come to God.
God's heart never rests, till it come to man: men heart never rests till it come to God.
npg1 n1 av-x vvz, c-acp pn31 vvb p-acp n1: ng1 n1 av-x vvz c-acp pn31 vvb p-acp np1.
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For as god saies to man, My sonne giue me thy heart : so man saies to God, my lord giue me thy selfe.
For as god Says to man, My son give me thy heart: so man Says to God, my lord give me thy self.
p-acp p-acp n1 vvz p-acp n1, po11 n1 vvb pno11 po21 n1: av n1 vvz p-acp np1, po11 n1 vvb pno11 po21 n1.
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For euen as the hart desireth the water-brookes: so longeth my heart, my soule, after thee, ô God.
For even as the heart Desires the Water brooks: so Longeth my heart, my soul, After thee, o God.
p-acp av-j c-acp dt n1 vvz dt n2: av vvz po11 n1, po11 n1, p-acp pno21, uh np1.
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Therefore, ô God, giue me thy selfe. Shew me thy selfe, and it sufficeth me. For thou onely, O Lord, art indeede, as thou art called in Hebre• Sh•ddai, all-sufficient, yea more then sufficient.
Therefore, o God, give me thy self. Show me thy self, and it Suffices me. For thou only, Oh Lord, art indeed, as thou art called in Hebre• Sh•ddai, All-sufficient, yea more then sufficient.
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Thy very grace, is sufficient for me. But thou, O Lord doest giue both grace and glorie.
Thy very grace, is sufficient for me. But thou, Oh Lord dost give both grace and glory.
po21 j n1, vbz j p-acp pno11. p-acp pns21, uh n1 vd2 vvi d n1 cc n1.
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Therefore, whome haue I in heauen, but thee? and whome haue I in earth, but thee? Thou onely giuest grace in earth:
Therefore, whom have I in heaven, but thee? and whom have I in earth, but thee? Thou only givest grace in earth:
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so that I haue none in earth but thee. And thou onely giuest glorie in heauen:
so that I have none in earth but thee. And thou only givest glory in heaven:
av cst pns11 vhb pix p-acp n1 p-acp pno21. cc pns21 j vv2 n1 p-acp n1:
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so that I haue none in heauē but thee.
so that I have none in heaven but thee.
av cst pns11 vhb pix p-acp n1 p-acp pno21.
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O what a sweet friend is this? What a sweete friend is God our good friend, which onely feedeth and filleth the heart? He onely feedeth it in earth, & filleth it in heauen:
O what a sweet friend is this? What a sweet friend is God our good friend, which only feeds and fills the heart? He only feeds it in earth, & fills it in heaven:
sy r-crq dt j n1 vbz d? q-crq dt j n1 vbz np1 po12 j n1, r-crq av-j vvz cc vvz dt n1? pns31 av-j vvz pn31 p-acp n1, cc vvz pn31 p-acp n1:
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feedeth it with grace, and filleth it with glorie. For euery thing hath a kind of foode proper vnto it.
feeds it with grace, and fills it with glory. For every thing hath a kind of food proper unto it.
vvz pn31 p-acp n1, cc vvz pn31 p-acp n1. p-acp d n1 vhz dt n1 pp-f n1 j p-acp pn31.
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Offer a lyon grasse, he will neuer eate it: offer him flesh, he will eater it.
Offer a Lion grass, he will never eat it: offer him Flesh, he will eater it.
n1 dt n1 n1, pns31 vmb av-x vvi pn31: vvb pno31 n1, pns31 vmb n1 pn31.
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Why so? Because that is vnnaturall, this is naturall to him.
Why so? Because that is unnatural, this is natural to him.
uh-crq av? p-acp d vbz j, d vbz j p-acp pno31.
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So, offer the heart of a Christian, which is couragious and bold as a lyon, offer it all the glorie of the world, which is as the flower of grasse, it is neuer a whit the better Offer it Christ, who saies, My flesh is meate indeede, then it is satisfied.
So, offer the heart of a Christian, which is courageous and bold as a Lion, offer it all the glory of the world, which is as the flower of grass, it is never a whit the better Offer it christ, who Says, My Flesh is meat indeed, then it is satisfied.
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Therfore one saies, The lyons want, and suffer hunger, but they that feare the Lord, want no manner of thing that is good. The lyons:
Therefore one Says, The lyons want, and suffer hunger, but they that Fear the Lord, want no manner of thing that is good. The lyons:
av pi vvz, dt ng1 n1, cc vvi n1, cc-acp pns32 cst vvb dt n1, vvb dx n1 pp-f n1 cst vbz j. dt n2:
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such lyons, as haue no grace, but grasse onely to feede vpon, they want and suffer hunger. Hungrie and thirstie their soule fainteth in them.
such lyons, as have no grace, but grass only to feed upon, they want and suffer hunger. Hungry and thirsty their soul fainteth in them.
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But they that feare the Lord: But they that Fear the Lord:
p-acp pns32 cst vvb dt n1:
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such lyons, as by faith feede vpon the flesh of Christ, delight in the Lord, feede vpon God, they are fat,
such lyons, as by faith feed upon the Flesh of christ, delight in the Lord, feed upon God, they Are fat,
d n2, c-acp p-acp n1 vvi p-acp dt n1 pp-f np1, vvb p-acp dt n1, vvb p-acp np1, pns32 vbr j,
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and well liking, they want no manner of thing that is good.
and well liking, they want no manner of thing that is good.
cc av vvg, pns32 vvb dx n1 pp-f n1 cst vbz j.
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For as the people sitting vpon the grasse, and feeding vpon the bread, were all satisfied:
For as the people sitting upon the grass, and feeding upon the bred, were all satisfied:
c-acp p-acp dt n1 vvg p-acp dt n1, cc vvg p-acp dt n1, vbdr d vvn:
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so these lyons are all satisfied, because sitting vpon the grasse of the world, yea not onely sitting vpon it,
so these lyons Are all satisfied, Because sitting upon the grass of the world, yea not only sitting upon it,
av d n2 vbr d vvn, c-acp vvg p-acp dt n1 pp-f dt n1, uh xx av-j vvg p-acp pn31,
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but also treading vpon it, and trampling it vnder their feete, they feede onely vpon the bread of life.
but also treading upon it, and trampling it under their feet, they feed only upon the bred of life.
cc-acp av vvg p-acp pn31, cc vvg pn31 p-acp po32 n2, pns32 vvb av-j p-acp dt n1 pp-f n1.
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For these lyons can easily conceiue, that if at that time, fiue loaues beeing blessed by our Lord, did satisfie fiue thousand,
For these lyons can Easily conceive, that if At that time, fiue loaves being blessed by our Lord, did satisfy fiue thousand,
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then much more our blessed Lord himselfe, can satisfie euery heart, which hungreth and thirsteth for him.
then much more our blessed Lord himself, can satisfy every heart, which hungereth and Thirsteth for him.
av av-d av-dc po12 j-vvn n1 px31, vmb vvi d n1, r-crq vvz cc vvz p-acp pno31.
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Therefore these lyons, saue the very fragments of this feast, and keepe them in their hearts,
Therefore these lyons, save the very fragments of this feast, and keep them in their hearts,
av d n2, p-acp dt j n2 pp-f d n1, cc vvi pno32 p-acp po32 n2,
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as in baskets, knowing that all the grasse of the world, cannot doe them halfe so much good,
as in baskets, knowing that all the grass of the world, cannot do them half so much good,
c-acp p-acp n2, vvg cst d dt n1 pp-f dt n1, vmbx vdb pno32 n-jn av av-d j,
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as the very least crumme of Christs comfort.
as the very lest crumb of Christ Comfort.
c-acp dt j cs n1 pp-f npg1 n1.
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For so one lyon saies among the rest, My soule refuseth comfort. But when I remember God, I am delighted. As if he should say, I haue a lyons heart in me;
For so one Lion Says among the rest, My soul Refuseth Comfort. But when I Remember God, I am delighted. As if he should say, I have a lyons heart in me;
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my soule refuseth to feede vpon the grasse of the world: it goes against my stomack: I cannot brooke it; I cannot digest it: thats but a cold comfort:
my soul Refuseth to feed upon the grass of the world: it Goes against my stomach: I cannot brook it; I cannot digest it: thats but a cold Comfort:
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My soule refuseth all such comfort: But when I remember God, I am delighted. Though I cannot see God presently before me;My soul Refuseth all such Comfort: But when I Remember God, I am delighted. Though I cannot see God presently before me;
po11 n1 vvz d d vvi: cc-acp c-crq pns11 vvb np1, pns11 vbm vvn. cs pns11 vmbx vvi np1 av-j p-acp pno11;
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yet if I doe but remember him; if doe but meditate of him; if I doe but thinke of him;
yet if I do but Remember him; if doe but meditate of him; if I do but think of him;
av cs pns11 vdb p-acp vvi pno31; cs n1 p-acp vvi pp-f pno31; cs pns11 vdb cc-acp vvb pp-f pno31;
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if I doe but dreame of him; I am delighted. Though I cānot haue a whol loafe, yet if I can get but a fragmēt:
if I do but dream of him; I am delighted. Though I cannot have a Whole loaf, yet if I can get but a fragment:
cs pns11 vdb cc-acp n1 pp-f pno31; pns11 vbm vvd. cs pns11 vmbx vhi dt j-jn n1, av cs pns11 vmb vvi p-acp dt n1:
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if I can get but a shieue: if I can get but a morsell:
if I can get but a shieue: if I can get but a morsel:
cs pns11 vmb vvi p-acp dt vvi: cs pns11 vmb vvi p-acp dt n1:
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if I can but any little crumme of comfort, that falls from the table of the Lord;
if I can but any little crumb of Comfort, that falls from the table of the Lord;
cs pns11 vmb p-acp d j n1 pp-f n1, cst vvz p-acp dt n1 pp-f dt n1;
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my heart is sufficiently refreshed and fedde. But as God onely feedeth the heart: so God only filleth the heart.
my heart is sufficiently refreshed and fed. But as God only feeds the heart: so God only fills the heart.
po11 n1 vbz av-j vvn cc vvn. cc-acp c-acp np1 av-j vvz dt n1: av np1 av-j vvz dt n1.
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For the heart of man, as for the manner of diet, it is like the heart of a lyon:
For the heart of man, as for the manner of diet, it is like the heart of a Lion:
p-acp dt n1 pp-f n1, c-acp p-acp dt n1 pp-f n1, pn31 vbz av-j dt n1 pp-f dt n1:
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so for the bignesse of it, it is like the heart of the Ibis. Orus Apollo writeth, that the Egyptians,
so for the bigness of it, it is like the heart of the Ibis. Orus Apollo Writeth, that the egyptians,
av p-acp dt n1 pp-f pn31, pn31 vbz av-j dt n1 pp-f dt fw-la. np1 np1 vvz, cst dt njp2,
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when they would describe the heart, paint that bird, which they call the Ibis. Because they thinke that no creature,
when they would describe the heart, paint that bird, which they call the Ibis. Because they think that no creature,
c-crq pns32 vmd vvi dt n1, vvb d n1, r-crq pns32 vvb dt fw-la. c-acp pns32 vvb cst dx n1,
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for proportion of the bodie, hath so great a heart, as the Ibis hath. But me thinkes, they might better paint a man.
for proportion of the body, hath so great a heart, as the Ibis hath. But me thinks, they might better paint a man.
p-acp n1 pp-f dt n1, vhz av j dt n1, c-acp dt fw-la vhz. p-acp pno11 vvz, pns32 vmd vvi vvi dt n1.
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Because no creature, no not the Ibis it selfe, hath so great a heart, as a man hath.
Because no creature, no not the Ibis it self, hath so great a heart, as a man hath.
p-acp dx n1, uh-dx xx dt fw-la pn31 n1, vhz av j dt n1, c-acp dt n1 vhz.
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For the eie is neuer filled with seeing, nor the eare with hearing, and much lesse, the heart with desiring. For the eye is never filled with seeing, nor the ear with hearing, and much less, the heart with desiring.
c-acp dt n1 vbz av-x vvn p-acp vvg, ccx dt n1 p-acp vvg, cc av-d av-dc, dt n1 p-acp vvg.
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But euen as the Poets faine, that the fiftie daughters of king Danaus killing their husbands, are inioyned for their punishment in hell, to fill a tunne with water, that is bored full of holes, which though they labour neuer so much about it,
But even as the Poets feign, that the fiftie daughters of King Danaus killing their Husbands, Are enjoined for their punishment in hell, to fill a tun with water, that is bored full of holes, which though they labour never so much about it,
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yet they can neuer bring to pass• :
yet they can never bring to pass•:
av pns32 vmb av-x vvi p-acp n1:
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semblably, he that would goe about to fill his heart, with worldly delightes, were as good poure water into a fiue,
semblably, he that would go about to fill his heart, with worldly delights, were as good pour water into a fiue,
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as we say, for any pleasure he shall haue, after all his labour and paines.
as we say, for any pleasure he shall have, After all his labour and pains.
c-acp pns12 vvb, p-acp d n1 pns31 vmb vhi, p-acp d po31 n1 cc n2.
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Salomon, hauing had a long time, tryall of all transitorie pleasures, at length frankly confessed, that they were so farr from being a contentation to his heart, that they were a very great vexation to his spirit.
Solomon, having had a long time, trial of all transitory pleasures, At length frankly confessed, that they were so Far from being a contentation to his heart, that they were a very great vexation to his Spirit.
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Nay Alexander ▪ though he had conquered the whole world, yet still he said with the king of Spaine, Non sufficit arbi• :
Nay Alexander ▪ though he had conquered the Whole world, yet still he said with the King of Spain, Non sufficit arbi•:
uh-x np1 ▪ cs pns31 vhd vvn dt j-jn n1, av av pns31 vvd p-acp dt n1 pp-f np1, fw-fr fw-la n1:
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yea in the ende, he grew to be very malecontent, and found himselfe greatly greiued, because there were not forsooth, many more worldes for him to conquer.
yea in the end, he grew to be very malcontent, and found himself greatly grieved, Because there were not forsooth, many more world's for him to conquer.
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By which example of Salomon and Alexander, (though otherwise a heathen,) it doth plainly appeare, that if it had pleased God, to haue created as many worlds,
By which Exampl of Solomon and Alexander, (though otherwise a heathen,) it does plainly appear, that if it had pleased God, to have created as many world's,
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as there are creatures in this one world, (which he might haue done with the least word of his mouth,) yet this infinite number of worldes, which should haue beene created, could not haue filled the verie least heart, of any one man, without the creatour himselfe.
as there Are creatures in this one world, (which he might have done with the least word of his Mouth,) yet this infinite number of world's, which should have been created, could not have filled the very least heart, of any one man, without the creator himself.
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This Orontius an excellent Mathematitian sheweth, who describing the whole world in the forme of an heart, leaueth many voide spaces in his heart which he cannot fil vp with the world.
This Orontius an excellent Mathematician shows, who describing the Whole world in the Form of an heart, Leaveth many void spaces in his heart which he cannot fill up with the world.
np1 np1 dt j n1 vvz, r-crq vvg dt j-jn n1 p-acp dt n1 pp-f dt n1, vvz d j n2 p-acp po31 n1 r-crq pns31 vmbx vvi a-acp p-acp dt n1.
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For as a circle, can neuer fill a triangle, but alwaies there will be three empty corners in the triangle vnfilled,
For as a circle, can never fill a triangle, but always there will be three empty corners in the triangle unfilled,
p-acp p-acp dt n1, vmb av-x vvi dt n1, cc-acp av pc-acp vmb vbi crd j n2 p-acp dt n1 j-vvn-u,
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if there be nothing els to fill it, but the circle:
if there be nothing Else to fill it, but the circle:
cs pc-acp vbb pix av pc-acp vvi pn31, cc-acp dt n1:
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so the round world, which is a circle, can neuer fill the heart of man, which is a triangle, made according to the image of the Trinity,
so the round world, which is a circle, can never fill the heart of man, which is a triangle, made according to the image of the Trinity,
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but alwaies there will be some emptie corners, in the triangle of the heart vnfilled, if there be nothing els to fill it, but the circle of the world.
but always there will be Some empty corners, in the triangle of the heart unfilled, if there be nothing Else to fill it, but the circle of the world.
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Onely the glorious trinitie, filleth the triangle of the heart, and filleth euery corner of it,
Only the glorious trinity, fills the triangle of the heart, and fills every corner of it,
j dt j n1, vvz dt n1 pp-f dt n1, cc vvz d n1 pp-f pn31,
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and filleth euery corner of it fuller, then it can possibly hold.
and fills every corner of it fuller, then it can possibly hold.
cc vvz d n1 pp-f pn31 jc, cs pn31 vmb av-j vvi.
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For, suppose almightie God should now worke a miracle, and giue some one man a heart, as large,
For, suppose almighty God should now work a miracle, and give Some one man a heart, as large,
p-acp, vvb j-jn np1 vmd av vvi dt n1, cc vvi d crd n1 dt n1, p-acp j,
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and as huge, not onely as all the hearts of all the men, that euer were, are,
and as huge, not only as all the hearts of all the men, that ever were, Are,
cc p-acp j, xx av-j c-acp d dt n2 pp-f d dt n2, cst av vbdr, vbr,
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or shall be, but also as all the affections of all the angels, and heauenly powers aboue;
or shall be, but also as all the affections of all the Angels, and heavenly Powers above;
cc vmb vbi, cc-acp av c-acp d dt n2 pp-f d dt n2, cc j n2 p-acp;
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yea I will say that, which shall be yet much more maruelous, if this one heart were so great, that it could at one instant, actually containe in it, more corporall and spirituall things,
yea I will say that, which shall be yet much more marvelous, if this one heart were so great, that it could At one instant, actually contain in it, more corporal and spiritual things,
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then are in all the deepes beneath, in the vallies, in the mountaines, and in all the heauens aboue:
then Are in all the deeps beneath, in the valleys, in the Mountains, and in all the heavens above:
av vbr p-acp d dt n2-jn p-acp, p-acp dt n2, p-acp dt n2, cc p-acp d dt n2 a-acp:
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yet as true as God is in heauen, this so large, and so huge a heart, could not be able to hold the very least part, of the perfection of God;
yet as true as God is in heaven, this so large, and so huge a heart, could not be able to hold the very lest part, of the perfection of God;
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but if one droppe of his deitie and glorie, were powred into it, by and by it would burst in a hundreth pieces,
but if one drop of his deity and glory, were poured into it, by and by it would burst in a Hundredth Pieces,
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and flie a sunder, as an old vessel, filled with new wine.
and fly a sunder, as an old vessel, filled with new wine.
cc vvi dt av, c-acp dt j n1, vvn p-acp j n1.
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O what a wonderfull strange thing is this? what shall we deuise to say of it? Ten thousand worlds, cannot fill one heart: and yet ten thousand hearts, cannot hold one God.
O what a wonderful strange thing is this? what shall we devise to say of it? Ten thousand world's, cannot fill one heart: and yet ten thousand hearts, cannot hold one God.
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Therefore, as much as one heart, is too good and too great, for ten thousand worlds:
Therefore, as much as one heart, is too good and too great, for ten thousand world's:
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so much is one God, too good and too great, for ten thousand hearts. So fully doth the Lord, & nothing but the Lord, feed, and fill thy soule,
so much is one God, too good and too great, for ten thousand hearts. So Fully does the Lord, & nothing but the Lord, feed, and fill thy soul,
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and giue thee all, nay more then all, thy heart can desire.
and give thee all, nay more then all, thy heart can desire.
cc vvb pno21 d, uh-x av-dc cs d, po21 n1 vmb vvi.
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Wherefore, Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart.
Wherefore, Delight thy self in the Lord, and he shall give thee the Desires of thy heart.
q-crq, n1 po21 n1 p-acp dt n1, cc pns31 vmb vvi pno21 dt n2 pp-f po21 n1.
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Thus much for the promise, in these words, And he shall giue thee the desires of thy heart.
Thus much for the promise, in these words, And he shall give thee the Desires of thy heart.
av av-d c-acp dt n1, p-acp d n2, cc pns31 vmb vvi pno21 dt n2 pp-f po21 n1.
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Now then, deare brother, Delight: and not delight onely; but Thy selfe, also: and not thy selfe onely; but In the Lord, also:
Now then, deer brother, Delight: and not delight only; but Thy self, also: and not thy self only; but In the Lord, also:
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Delight thy selfe in the Lord: Delight thy self in the Lord:
n1 po21 n1 p-acp dt n1:
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and againe I say, Delight: and againe I say, Thy selfe: and againe I say, In the Lord. Delight thy selfe in the Lord.
and again I say, Delight: and again I say, Thy self: and again I say, In the Lord. Delight thy self in the Lord.
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O remember, for the loue of God, remember this worthie sentence of an ancient father, Let all creatures seems vile vnto thee, saies he, that onely thy creat our may seeme sweet vnto thee.
Oh Remember, for the love of God, Remember this worthy sentence of an ancient father, Let all creatures seems vile unto thee, Says he, that only thy create our may seem sweet unto thee.
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Armenia, a noble ladie, beeing bidden to king Cyrus wedding, went thither with her husband.
Armenia, a noble lady, being bidden to King Cyrus wedding, went thither with her husband.
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At night, when they were returned home, her husband asked her, how shee liked the bridegroo•e, whither shee thought him to be a faire and beautiful prince,
At night, when they were returned home, her husband asked her, how she liked the bridegroo•e, whither she Thought him to be a fair and beautiful Prince,
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or no? Truth, saies shee, I know not.
or no? Truth, Says she, I know not.
cc dx? n1, vvz pns31, pns11 vvb xx.
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For all the while I was forth, I cast mine eyes vpon none other, but vpon thy selfe.
For all the while I was forth, I cast mine eyes upon none other, but upon thy self.
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So basely did this noble ladie esteeme of king Cyrus beautie, who was the Monarch of the world, in respect of that entire good will and affection, shee bare to her husband, which was so great, that her eyes could neuer be from him.
So basely did this noble lady esteem of King Cyrus beauty, who was the Monarch of the world, in respect of that entire good will and affection, she bore to her husband, which was so great, that her eyes could never be from him.
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And so must we, set God alwaies before our eyes, and not once looke aside,
And so must we, Set God always before our eyes, and not once look aside,
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or be enamoured with any gaud of worldly glorie, but despise euery blaze of beautie whatsoeuer, that may draw vs from beholding our heauenly husband,
or be enamoured with any gaud of worldly glory, but despise every blaze of beauty whatsoever, that may draw us from beholding our heavenly husband,
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and delighting onely in him, which is fairer then the children of men.
and delighting only in him, which is Fairer then the children of men.
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S. Paul beeing rapt vp to the third heauen, knowes not, whither it were with the bodie, or without the bodie.
S. Paul being rapt up to the third heaven, knows not, whither it were with the body, or without the body.
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And because we should marke it well once, he sets it downe twise. That he was rapt vp to the third heauen, he is sure;
And Because we should mark it well once, he sets it down twice. That he was rapt up to the third heaven, he is sure;
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that he heard words which no man can vtter, he is sure; that he was exceedingly delighted in the Lord, he is sure.
that he herd words which no man can utter, he is sure; that he was exceedingly delighted in the Lord, he is sure.
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But whither his bodie were with him or no, he knows not. So much did he forget and neglect, euen his owne bodie, which is so neere,
But whither his body were with him or no, he knows not. So much did he forget and neglect, even his own body, which is so near,
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and so deare a thing, in comparison parison of that incomparable delight, which then he tooke in the Lord.
and so deer a thing, in comparison parison of that incomparable delight, which then he took in the Lord.
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S. Peter, seeing but a glimps of Christs glorie, vpon mount Tabor, stood so astonished and amazed with it, that he was in a sort beside himselfe,
S. Peter, seeing but a glimpse of Christ glory, upon mount Tabor, stood so astonished and amazed with it, that he was in a sort beside himself,
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when he was at that time beside Christ. Master, saies he, it is good for vs to be here.
when he was At that time beside christ. Master, Says he, it is good for us to be Here.
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As if he should haue said, Nowe farewell Galilie, and all my goods: farewell fellow Disciples, and all my friends:
As if he should have said, Now farewell Galilee, and all my goods: farewell fellow Disciples, and all my Friends:
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farewell wife, & all the world: so I may inioy this heauenly sight, and be continually thus delighted in the Lord.
farewell wife, & all the world: so I may enjoy this heavenly sighed, and be continually thus delighted in the Lord.
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Holy Ignatius, going to his martyrdome, was so strangely rauished with this delight, that he burst out into these wordes, Nay, come fires; come beasts:
Holy Ignatius, going to his martyrdom, was so strangely ravished with this delight, that he burst out into these words, Nay, come fires; come beasts:
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come breaking of all my bones: come racking of my whole bodie: come all the torments of the deuill togither vpon me:
come breaking of all my bones: come racking of my Whole body: come all the torments of the Devil together upon me:
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come what can come, in the whole earth, or in hell either , so that I may inioy Iesus Christ,
come what can come, in the Whole earth, or in hell either, so that I may enjoy Iesus christ,
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and may be continually delighted in the Lord.
and may be continually delighted in the Lord.
cc vmb vbi av-j vvn p-acp dt n1.
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And so must thou (deare brother) insult ouer all creatures, and exsult only in thy creatour.
And so must thou (deer brother) insult over all creatures, and exsult only in thy creator.
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Thou must contemne all beautie, as Armenia did: yea thine owne bodie, as Paul did: yea all the world as Peter did:
Thou must contemn all beauty, as Armenia did: yea thine own body, as Paul did: yea all the world as Peter did:
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yea thy very life, as Ignatius did:
yea thy very life, as Ignatius did:
uh av j n1, c-acp np1 vdd:
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and be content to doe any thing, though it were to be torne and pulled in a thousand peeces:
and be content to do any thing, though it were to be torn and pulled in a thousand Pieces:
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or for a time, if it were possible, to suffer al the paines which the fiends and furies of hell can inflict vpon thee,
or for a time, if it were possible, to suffer all the pains which the fiends and furies of hell can inflict upon thee,
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so as in the end, thou maiest delight, either the Lord in thy selfe, or thy selfe in the Lord.
so as in the end, thou Mayest delight, either the Lord in thy self, or thy self in the Lord.
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Then, then He shall giue thee: and not, He shall giue thee onely, but The desires, also:
Then, then He shall give thee: and not, He shall give thee only, but The Desires, also:
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and not The desires onely, but Of thy heart, also. Then he shall giue thee the desires of thy heart.
and not The Desires only, but Of thy heart, also. Then he shall give thee the Desires of thy heart.
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And againe I say, He shall giue thee: and againe I say, The desires: and againe I say, Of thy heart. Then he shall giue thee the desires of thy heart.
And again I say, He shall give thee: and again I say, The Desires: and again I say, Of thy heart. Then he shall give thee the Desires of thy heart.
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Then, though thou haue a long time plaied the vnthrift, and wasted all thy goods in the world:
Then, though thou have a long time played the unthrift, and wasted all thy goods in the world:
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yet, if with the lost childe, thou returne home againe, to thy fathers house, he shall graunt thee thy hearts desire,
yet, if with the lost child, thou return home again, to thy Father's house, he shall grant thee thy hearts desire,
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and receiue thee with minstrelsie and dauncing, and all manner of festiuall ioy, and that plentie of bread, which nourisheth euery hired seruant in his house, shall much more feede thee, which art his louing child, vnto euerlasting life.
and receive thee with minstrelsy and dancing, and all manner of festival joy, and that plenty of bred, which Nourishes every hired servant in his house, shall much more feed thee, which art his loving child, unto everlasting life.
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Then, though all the leekes and onyons of Egypt, which is the world, haue failed thee:
Then, though all the leeks and onions of Egypt, which is the world, have failed thee:
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yet, if with Israel, thou depend onely vpon God, he shall distill the dewe of his grace, into thy heart, and lay aside a chosen raine for thee,
yet, if with Israel, thou depend only upon God, he shall distil the dew of his grace, into thy heart, and lay aside a chosen rain for thee,
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and cause thee to drinke of the sweete christall streams of his pleasure, and giue thee to eate of that hidden and heauenly Manna, which no man knoweth, but he that receiueth it.
and cause thee to drink of the sweet crystal streams of his pleasure, and give thee to eat of that hidden and heavenly Manna, which no man Knoweth, but he that receiveth it.
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Then, though all the clothes and couerings in the world, cannot keepe thee warme;
Then, though all the clothes and coverings in the world, cannot keep thee warm;
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yet, if with Dauid, thou be a man according to Gods owne heart, he shall send thee that mysticall Abishag, which shall comfort thy heart, and make thee hot and feruent in spirit, which shall renue thy strength and make thee yong againe, and lustie as an Eagle.
yet, if with David, thou be a man according to God's own heart, he shall send thee that mystical Abishag, which shall Comfort thy heart, and make thee hight and fervent in Spirit, which shall renew thy strength and make thee young again, and lusty as an Eagl.
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Then, though thou haue a long time lost thy labour, in seruing Laban, which is the world:
Then, though thou have a long time lost thy labour, in serving Laban, which is the world:
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yet, if with Iacob thou returne home againe to thy fathers house, god shall meete thee by the way,
yet, if with Iacob thou return home again to thy Father's house, god shall meet thee by the Way,
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and, as the Prophet Osey speaketh, he shall allure thee as thy paramour, and lead thee into the wildernesse,
and, as the Prophet Osey speaks, he shall allure thee as thy paramour, and led thee into the Wilderness,
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and there speake according to thine own heart, friendly, and louingly vnto thee.
and there speak according to thine own heart, friendly, and lovingly unto thee.
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And, euen as louers, are oftentimes disposed for the nonce, to take a fall of one another, the stronger of the weaker:
And, even as lovers, Are oftentimes disposed for the nonce, to take a fallen of one Another, the Stronger of the Weaker:
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so God shall wrestle a fall with thee, as he did with Iacob, and yeeld so much in loue to thee,
so God shall wrestle a fallen with thee, as he did with Iacob, and yield so much in love to thee,
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as that he shall suffer thee to giue him the fall, and to preuaile against him. Iesus:
as that he shall suffer thee to give him the fallen, and to prevail against him. Iesus:
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what exceeding loue is this? why are we not euen nowe, in the name of God, inflamed with the loue of God:
what exceeding love is this? why Are we not even now, in the name of God, inflamed with the love of God:
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and wholly rauished with delight in the Lord? At least wise I maruell, what a mischeife many base minded worldlings meane, that they had rather feed vpon the huskes of hogges,
and wholly ravished with delight in the Lord? At least wise I marvel, what a mischief many base minded worldlings mean, that they had rather feed upon the husks of hogs,
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then the bread of mā? that they had rather eate, the ony ons of Egipt,
then the bred of man? that they had rather eat, the only ons of Egypt,
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489
then the manna of heauen? that they had rather lie acold, frozen and shiuering in sinne,
then the manna of heaven? that they had rather lie acold, frozen and shivering in sin,
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490
then be reuiued and cherished by Abishag? that they had rather take vnsupportable paine, to serue Laban,
then be revived and cherished by Abishag? that they had rather take unsupportable pain, to serve Laban,
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491
then take vnspeakeable pleasure, to serue God? Fy vpon it:
then take unspeakable pleasure, to serve God? Fie upon it:
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492
what a vile folly is this? what a starke madnes is this? what is this els,
what a vile folly is this? what a stark madness is this? what is this Else,
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493
but to be euen bodily tormented, whereas they might be most spiritually delighted? what is this els,
but to be even bodily tormented, whereas they might be most spiritually delighted? what is this Else,
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494
but to goe out of one hell, into another hell, where as they might goe out of one heauen into another heauen? For,
but to go out of one hell, into Another hell, where as they might go out of one heaven into Another heaven? For,
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495
why do you (beloued) why doe you tell me so much, of I know not what:
why do you (Beloved) why do you tell me so much, of I know not what:
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496
of a worme, that neuer dieth? of a fire, that neuer is quenched? of a lake, that burneth with brimstone? of weeping,
of a worm, that never Dieth? of a fire, that never is quenched? of a lake, that burns with brimstone? of weeping,
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497
and gnashing of teeth? Thus I tell you (good christians) and I tell you truly,
and gnashing of teeth? Thus I tell you (good Christians) and I tell you truly,
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498
and God in heauen heares what I say, though you heare me not; I tell you as loud as euer I can;
and God in heaven hears what I say, though you hear me not; I tell you as loud as ever I can;
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499
that, to serue sinne so slauishly: to please the deuill so wretchedly: to delight in the word so brutishly, as many men doe:
that, to serve sin so slavishly: to please the Devil so wretchedly: to delight in the word so brutishly, as many men do:
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500
this is worse then all wormes: worse then all fires: worse then all lakes: worse then all weeping: worse then hell it selfe.
this is Worse then all worms: Worse then all fires: Worse then all lake's: Worse then all weeping: Worse then hell it self.
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501
Whereas, on the other side, to serue God, to please God ▪ to delight in God, to reioyce & solace thy soule in the Lord, which hath alwaies giuen thee,
Whereas, on the other side, to serve God, to please God ▪ to delight in God, to rejoice & solace thy soul in the Lord, which hath always given thee,
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502
and will alwaies giue thee, the desires of thy heart; this is better then all treasures: better then all crownes: better then all kingdomes: better then all immortalitie: better then heauen it selfe.
and will always give thee, the Desires of thy heart; this is better then all treasures: better then all crowns: better then all kingdoms: better then all immortality: better then heaven it self.
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503
This, this it is, which shall bring thee, out of one paradise, into another paradise.
This, this it is, which shall bring thee, out of one paradise, into Another paradise.
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