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Psal. 132.18. As for his enemies I shall clothe them with shame; but vpon himselfe shall his Crowne flourish.
Psalm 132.18. As for his enemies I shall cloth them with shame; but upon himself shall his Crown flourish.
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THe Royall Prophet hauing setled himselfe in his kingdome according to his owne desire;
THe Royal Prophet having settled himself in his Kingdom according to his own desire;
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and besides hauing after many wandrings to and fro, at length brought backe the Arke againe to Ierusalem;
and beside having After many wanderings to and from, At length brought back the Ark again to Ierusalem;
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maketh here his most zealous and deuout prayer to God for the continuance of his fauour both to the Church and Commonwealth committed to his gouernment.
makes Here his most zealous and devout prayer to God for the Continuance of his favour both to the Church and Commonwealth committed to his government.
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Returne, O Lord, to thy resting place, sayes he, thou and the Arke of thy strength.
Return, Oh Lord, to thy resting place, Says he, thou and the Ark of thy strength.
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Let thy Priests be clothed with righteousnesse, and let thy Saints sing with ioyfulnesse. For thy seruant Dauids sake turne not away the face of thine anoynted.
Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness. For thy servant David sake turn not away the face of thine anointed.
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Now that he might apparantly see how neere the Lord is to all them that call vpon him in faithfulnesse and truth, he waiteth not long for an answer,
Now that he might apparently see how near the Lord is to all them that call upon him in faithfulness and truth, he waits not long for an answer,
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but carries it away with him before he depart.
but carries it away with him before he depart.
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For to Dauids petition, Returne O Lord vnto thy resting place, thou, and the arke of thy strength;
For to David petition, Return Oh Lord unto thy resting place, thou, and the Ark of thy strength;
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Gods answer is this, This shall be my resting place, here will I dwell, for I haue a delight therein.
God's answer is this, This shall be my resting place, Here will I dwell, for I have a delight therein.
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I will blesse her victualls with increase, and will satisfie her poore with bread.
I will bless her victuals with increase, and will satisfy her poor with bred.
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To Dauids petition, Let thy Priests be clothed with righteousnesse, and let thy Saints sing with ioyfulnesse;
To David petition, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness;
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Gods answer is this, I will clothe her Priests with saluation, and her Saints shall reioyce and sing. Lastly, to Dauids petition;
God's answer is this, I will cloth her Priests with salvation, and her Saints shall rejoice and sing. Lastly, to David petition;
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For thy seruant Dauids sake turne not away the face of thine anoynted: Gods answer is this;
For thy servant David sake turn not away the face of thine anointed: God's answer is this;
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There shall I make the horne of Dauid to flourish, I I haue ordained a light for mine anoynted.
There shall I make the horn of David to flourish, I I have ordained a Light for mine anointed.
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As for his enemies, I shall clothe them with shame; but vpon himselfe shall his crowne flourish.
As for his enemies, I shall cloth them with shame; but upon himself shall his crown flourish.
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As if he should haue said;
As if he should have said;
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Turne away the face of mine anoynted? Nay, that will I neuer doe, I will indeede turne away the face of the enemies of mine anoynted.
Turn away the face of mine anointed? Nay, that will I never do, I will indeed turn away the face of the enemies of mine anointed.
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Their face shall be couered with confusion, and clothed with shame: But contrariwise, I haue ordained a light for mine annoynted.
Their face shall be covered with confusion, and clothed with shame: But contrariwise, I have ordained a Light for mine anointed.
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He euer shal haue a light in his face, and a crowne vpon his head. As for his enemies, I shall clothe them with shame;
He ever shall have a Light in his face, and a crown upon his head. As for his enemies, I shall cloth them with shame;
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but vpon himselfe shall his crowne flourish. These words are principally to be vnderstood of Christ.
but upon himself shall his crown flourish. These words Are principally to be understood of christ.
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For neuer were any so clothed with shame as his enemies the cursed Iewes which murthered him.
For never were any so clothed with shame as his enemies the cursed Iewes which murdered him.
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Their citie was sacked, not one stone of it beeing left vpon another, and they themselues as stubble or chaffe were scattered ouer the face of the earth.
Their City was sacked, not one stone of it being left upon Another, and they themselves as stubble or chaff were scattered over the face of the earth.
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So that they are the very shame of men, and the out-cast of all people.
So that they Are the very shame of men, and the outcast of all people.
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Insomuch as when we would signifie we hate a man deadly, indeed we commonly vse to say, we hate him worse then a Iewe.
Insomuch as when we would signify we hate a man deadly, indeed we commonly use to say, we hate him Worse then a Iewe.
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On the other side, Christ is so exalted now, that all power is giuen him in heauen and earth,
On the other side, christ is so exalted now, that all power is given him in heaven and earth,
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yea God hath giuen him a name aboue all names, that at the most sweet and most excellent name of Iesus, euery knee and euery heart also might doe obeysance.
yea God hath given him a name above all names, that At the most sweet and most excellent name of Iesus, every knee and every heart also might do obeisance.
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And as the Apostle prooueth out of the eight Psalme, The Lord now after all his dolorous paines and torments, hath crowned him with honour and glorie.
And as the Apostle proveth out of the eight Psalm, The Lord now After all his dolorous pains and torments, hath crowned him with honour and glory.
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Neuerthelesse in a secondarie sort this promise may be applied also to Dauid, who was a notable type of Christ;
Nevertheless in a secondary sort this promise may be applied also to David, who was a notable type of christ;
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and so consequently to euery faithfull successor of Dauid, which is Christs vicegerent and lieftenant vpon earth.
and so consequently to every faithful successor of David, which is Christ vicegerent and lieutenant upon earth.
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For ye knowe what was the ende of all Dauids enemies: Absolom his disobedient sonne hung vp by the goldylocks of pride.
For you know what was the end of all David enemies: Absalom his disobedient son hung up by the goldylocks of pride.
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Achitophel his trayterous Councellor made away himselfe.
Ahithophel his traitorous Councillor made away himself.
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Shemei a reuiler of him and a detractor from him, in his gray haires put to a shamefull death.
Shimei a reviler of him and a detractor from him, in his grey hairs put to a shameful death.
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The same may be said of the rest. But holy Dauid himselfe could neuer be ouercome.
The same may be said of the rest. But holy David himself could never be overcome.
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For though many enemies, specially Antiochus Epiphanes, bent all their force, to the very vttermost, to roote out Dauids posteritie, and to destroy Gods people;
For though many enemies, specially Antiochus Epiphanes, bent all their force, to the very uttermost, to root out David posterity, and to destroy God's people;
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yet maugre their heads and their hearts, Dauids crowne yet flourished and continued in his stocke, till at the length the sonne of Dauid came into the world;
yet maugre their Heads and their hearts, David crown yet flourished and continued in his stock, till At the length the son of David Come into the world;
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of whome the Angel Gabriel spake to the blessed virgin Mary in this sort; He shall be great, and shall be called the sonne of the most high;
of whom the Angel Gabriel spoke to the blessed Virgae Marry in this sort; He shall be great, and shall be called the son of the most high;
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and the Lord God shall giue him the throne of his Father Dauid, and he shall be ruler ouer the house of Iacob,
and the Lord God shall give him the throne of his Father David, and he shall be ruler over the house of Iacob,
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and of his kingdome shall be no ende.
and of his Kingdom shall be no end.
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Now if this Scripture be so notably verefied in Dauid, he hauing faithfully serued in his time,
Now if this Scripture be so notably verified in David, he having faithfully served in his time,
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and beeing now by the will of God dead;
and being now by the will of God dead;
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no reason but that we may vnderstand it also generally of euery holy one of God, which treadeth in Dauids steps, going in and out before Gods people;
no reason but that we may understand it also generally of every holy one of God, which treadeth in David steps, going in and out before God's people;
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As for his enemies I shall cloth them with shame; but vpon himselfe shall his crowne flourish. Here are two parts. His enemies; himselfe.
As for his enemies I shall cloth them with shame; but upon himself shall his crown flourish. Here Are two parts. His enemies; himself.
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His enemies, first shall haue shame; secondly shall be clothed with shame. Himselfe, first shall haue a crowne;
His enemies, First shall have shame; secondly shall be clothed with shame. Himself, First shall have a crown;
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secondly shall haue a flourishing crowne. As for his enemies I shall clothe them with shame;
secondly shall have a flourishing crown. As for his enemies I shall cloth them with shame;
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but vpon himselfe shall his crowne flourish.
but upon himself shall his crown flourish.
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The shame which the Lord God assureth Dauid shall light vpon his enemies, is a very dreadfull iudgement against them. Nicetas saies plainely;
The shame which the Lord God assureth David shall Light upon his enemies, is a very dreadful judgement against them. Nicetas Says plainly;
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No punishment so grieuous as shame. And Nazianzene yet more expressely; Better were a man die right out, then still liue in reproch and shame.
No punishment so grievous as shame. And Nazianzene yet more expressly; Better were a man die right out, then still live in reproach and shame.
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This, diuers valiant worthies haue shewed to be true, ridding themselues voluntarily of their life, that so they might be rid of their shame.
This, diverse valiant worthies have showed to be true, ridding themselves voluntarily of their life, that so they might be rid of their shame.
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Ajax beeing readie to dispatch himselfe, vsed these as his last words;
Ajax being ready to dispatch himself, used these as his last words;
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No greife doth so cut the very heart of a generous and magnanimous man, as shame & reproch.
No grief does so Cut the very heart of a generous and magnanimous man, as shame & reproach.
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What should I speake of any more Grecians, or Romanes, as of Brutus, Cassius, Antonius, Cato Vticensis,
What should I speak of any more Greeks, or Romans, as of Brutus, Cassius, Antonius, Cato Vincennes,
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and such others? In Scripture we haue a plaine proofe. Mightie Sampson, beeing about to pull the whole house vpon his owne head, said thus:
and such Others? In Scripture we have a plain proof. Mighty Sampson, being about to pull the Whole house upon his own head, said thus:
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O Lord God I pray thee strengthen me at this time onely, that I may be at once auenged of the Philistims, for my two eies.
Oh Lord God I pray thee strengthen me At this time only, that I may be At once avenged of the philistines, for my two eyes.
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He desired rather once to die valiantly, then long to liue wretchedly.
He desired rather once to die valiantly, then long to live wretchedly.
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For as S. Ambrose writing of Sampson, saith, For a man to liue, or die, is naturall:
For as S. Ambrose writing of Sampson, Says, For a man to live, or die, is natural:
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but for a man to liue in shame and contempt, and to be made a laughing stocke of his Enemies, is such a matter,
but for a man to live in shame and contempt, and to be made a laughing stock of his Enemies, is such a matter,
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as no well bred and noble minded man that hath any courage, or stomake in him, can euer digest it.
as no well bred and noble minded man that hath any courage, or stomach in him, can ever digest it.
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Yet the Lord God promiseth Dauid his anointed, that shame shal be the reward of all his enemies;
Yet the Lord God promises David his anointed, that shame shall be the reward of all his enemies;
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shame I say, which is a great deale worse then death it selfe. As for his enemies, saies he, I shall clothe them with shame.
shame I say, which is a great deal Worse then death it self. As for his enemies, Says he, I shall cloth them with shame.
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Secondly, they shall be clothed with shame.
Secondly, they shall be clothed with shame.
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To be clothed is an Hebrew phrase, signifying to haue any thing vnseperably cast vpon one.
To be clothed is an Hebrew phrase, signifying to have any thing vnseperably cast upon one.
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And it is taken both in the bttter & in the worser part. As a little before;
And it is taken both in the bttter & in the Worse part. As a little before;
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I clothe her Preists with saluation:
I cloth her Priests with salvation:
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that is, I will furnish Syons Preists with such indowements and graces from aboue, which they shall be as it were inuested into;
that is, I will furnish Syons Priests with such indowements and graces from above, which they shall be as it were invested into;
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that both by their life and doctrine, they shall stil further the saluation both of themselues and of them which heare them.
that both by their life and Doctrine, they shall still further the salvation both of themselves and of them which hear them.
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Contrariwise, in this place, I will cloth them with shame;
Contrariwise, in this place, I will cloth them with shame;
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That is, shame shall so vnseparably accompanie them, that as wheresoeuer a man goeth, he carrieth his cloathes with him;
That is, shame shall so unseparably accompany them, that as wheresoever a man Goes, he Carrieth his clothes with him;
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so wheresoeuer they goe they shall carry their shame with them. And that which is strangest of all;
so wheresoever they go they shall carry their shame with them. And that which is strangest of all;
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they which are ashamed vse to clothe or couer their shame, and then thinke themselues well inough.
they which Are ashamed use to cloth or cover their shame, and then think themselves well enough.
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But Dauids enemies shalbe so shamed, that euen the very couering of their shame shall be a discouering of it;
But David enemies shall so shamed, that even the very covering of their shame shall be a discovering of it;
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and the clothing or cloking of their ignominie, shall be nothing else but a girding of it more closely and more vnseperably vnto them.
and the clothing or cloaking of their ignominy, shall be nothing Else but a girding of it more closely and more vnseperably unto them.
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So the Prophet speaketh els where: Let them be put to confusion and shame together, that reioyce at mine hurt.
So the Prophet speaks Else where: Let them be put to confusion and shame together, that rejoice At mine hurt.
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Let them be clothed with rebuke and dishonour, that lift vp themselues against mee. O Lord God, say Amen to it;
Let them be clothed with rebuke and dishonour, that lift up themselves against me. O Lord God, say Amen to it;
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let it be euen so, O Lord, Let them be clothed with rebuke and dishonour that lift vp themselues against thine anointed.
let it be even so, Oh Lord, Let them be clothed with rebuke and dishonour that lift up themselves against thine anointed.
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And againe, Let shame be vnto him as a cloak that he hath vpon him, and as the girdle that he is alwaies girded withall.
And again, Let shame be unto him as a cloak that he hath upon him, and as the girdle that he is always girded withal.
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And yet againe, Let mine aduersaries be clothed with shame, and let them couer themselues with their owne confusion as with a cloake.
And yet again, Let mine Adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak.
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But to leaue the word, and come to the matter. The enemies of Dauid shall be clothed with shame three waies: In their owne conscience; In the world; In the day of Iudgement.
But to leave the word, and come to the matter. The enemies of David shall be clothed with shame three ways: In their own conscience; In the world; In the day of Judgement.
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Touching their owne conscience, S. Austin saies well, All vnordinate desires, as none are more vnordinate,
Touching their own conscience, S. Austin Says well, All unordinate Desires, as none Are more unordinate,
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then traiterous and rebellious enterprises, carry in themselues that bane which poysons and punishes them at the last.
then traitorous and rebellious enterprises, carry in themselves that bane which poisons and Punishes them At the last.
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Whereupon the Prophet saies, Hide me O Lord, vnder the shadowe of thy wings, vntill iniquitie be ouerpast, as the Septuagint translate it.
Whereupon the Prophet Says, Hide me Oh Lord, under the shadow of thy wings, until iniquity be overpassed, as the septuagint translate it.
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But we read it, Vntill this Tyrannie be ouerpast. And others translate it, Vntill this Calamitie, or this Miserie be ouerpast.
But we read it, Until this Tyranny be overpassed. And Others translate it, Until this Calamity, or this Misery be overpassed.
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Which indifferent acceptation of the Hebrew word, sheweth that nothing doth so tiranise ouer the conscience, nothing is such a calamitie & misery to the minde, as iniquitie and sinne.
Which indifferent acceptation of the Hebrew word, shows that nothing does so tiranise over the conscience, nothing is such a calamity & misery to the mind, as iniquity and sin.
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Iudas after he had betrayed his Master, was so confounded in his owne conscience, that he said, I haue sinned in betraying innocent blood. Proditor Casca: vile traytour:
Iudas After he had betrayed his Master, was so confounded in his own conscience, that he said, I have sinned in betraying innocent blood. Proditor Casca: vile traitor:
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if his blood be innocent, then thy conscience is guiltie.
if his blood be innocent, then thy conscience is guilty.
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And if thou canst confesse thou hast sinned when it is too late, why didst thou not take heede of sinning when t'was time? I haue sinned saies he, sinned in betraying innocent blood.
And if thou Canst confess thou hast sinned when it is too late, why didst thou not take heed of sinning when was time? I have sinned Says he, sinned in betraying innocent blood.
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A thousand hells could not haue more tormented him, then this desperate sorow and extreame shame wherewith his conscience was clothed, tearing his bowells whilst he was aliue,
A thousand Hells could not have more tormented him, then this desperate sorrow and extreme shame wherewith his conscience was clothed, tearing his bowels while he was alive,
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and powring them out when he died.
and Pouring them out when he died.
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Now as for shame in the world, we reade that God did set a marke vpon Caine the murtherer of iust Habel;
Now as for shame in the world, we read that God did Set a mark upon Cain the murderer of just Habel;
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and so consequently the ring-leader of all Dauids enemies.
and so consequently the ringleader of all David enemies.
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Therefore as when men see a wolfe, or a foxe, or any such hurtfull beast in the forest, they set all their dogs vpon him;
Therefore as when men see a wolf, or a fox, or any such hurtful beast in the forest, they Set all their Dogs upon him;
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so the enemies of the Lords anoynted, beeing burnt as it were and branded with the markes of shame, are howted and hunted wheresoeuer they goe. One example at this time shall suffice.
so the enemies of the lords anointed, being burned as it were and branded with the marks of shame, Are howted and hunted wheresoever they go. One Exampl At this time shall suffice.
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Maxentius a wicked rebell against his owne Lord the famous Emperour Constantine the great, deuised to haue a bridge made with cock-boats chained together ouer a riuer neere Rome, thinking to traine the Emperour that way,
Maxentius a wicked rebel against his own Lord the famous Emperor Constantine the great, devised to have a bridge made with cock-boats chained together over a river near Room, thinking to train the Emperor that Way,
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and there to drowne them in the riuer.
and there to drown them in the river.
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But God so wrought for his chosen seruant, that the enemy himselfe beeing compelled to flie that way, was taken in that pit which he digged for others.
But God so wrought for his chosen servant, that the enemy himself being compelled to fly that Way, was taken in that pit which he dug for Others.
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And so as Pharaoh was clothed with shame in the open view & sight of all the world,
And so as Pharaoh was clothed with shame in the open view & sighed of all the world,
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when he and all his host were drowned in the red sea, after the same fashion Maxentius was drest.
when he and all his host were drowned in the read sea, After the same fashion Maxentius was dressed.
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Lastly, touching shame in the day of iudgement, Dauids enemies at that day, shall stand before the tribunall seate of Christ, beeing naked in all respects else,
Lastly, touching shame in the day of judgement, David enemies At that day, shall stand before the tribunal seat of christ, being naked in all respects Else,
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but onely couered with their owne shame. Then they shall be vexed with horrible feare , and clothed with confusion;
but only covered with their own shame. Then they shall be vexed with horrible Fear, and clothed with confusion;
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whereas the righteous shall be clothed with incorruption;
whereas the righteous shall be clothed with incorruption;
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yea though in this life with the rich glutton, they haue been clothed with purple and fine linnen, yea though in this life with the rich glutton, they have been clothed with purple and fine linen,
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yet then their attire shall be dishonour, and their garment shall be shame. Thus will the Lord clothe the enemies of his anointed with shame;
yet then their attire shall be dishonour, and their garment shall be shame. Thus will the Lord cloth the enemies of his anointed with shame;
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clothe them in their owne conscience; clothe them in the world; clothe them in the day of iudgement.
cloth them in their own conscience; cloth them in the world; cloth them in the day of judgement.
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As for his enemies I shall clothe them with shame; But vpon himselfe shall his crowne flourish.
As for his enemies I shall cloth them with shame; But upon himself shall his crown flourish.
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The one halfe of this sermon is now past, the other shall be as soone dispatcht.
The one half of this sermon is now past, the other shall be as soon dispatched.
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But vpon him shall his crowne flourish. First himselfe shall haue a crowne.
But upon him shall his crown flourish. First himself shall have a crown.
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Tertullian reporteth out of Diodorus Siculus, that the first that euer ware a crowne was Iupiter.
Tertullian Reporteth out of Diodorus Siculus, that the First that ever beware a crown was Iupiter.
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The souldiers gaue him a roial crown for a reward of his victorie and triumph ouer the Titans.
The Soldiers gave him a royal crown for a reward of his victory and triumph over the Titans.
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Hereupon Iupiters priest brought bulls and crownes to the gates of Listra, and would there haue sacrificed to Paul.
Hereupon Iupiters priest brought Bulls and crowns to the gates of Lystra, and would there have sacrificed to Paul.
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Afterward, when Gods people the Israelites would needs haue a King, as other nations had round about them;
Afterwards, when God's people the Israelites would needs have a King, as other Nations had round about them;
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then their kings would needes haue crownes also, as other kings had round about them.
then their Kings would needs have crowns also, as other Kings had round about them.
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Hence we reade that Dauid hauing vanquished the kings of Rabbath, tooke the crowne from off his head,
Hence we read that David having vanquished the Kings of Rabbath, took the crown from off his head,
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and found it the weight of a talent of gold, with precious stones in it; and set it vpon his owne head.
and found it the weight of a talon of gold, with precious stones in it; and Set it upon his own head.
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Though indeede long before that the Amalakite brought him a crowne, which he took from Sauls head when he slewe him.
Though indeed long before that the Amalekite brought him a crown, which he took from Saul's head when he slew him.
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So that the thing God promiseth is this;
So that the thing God promises is this;
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that any crown which king Dauid should get, either by conquest, or by succession, or by any other iust title, should still flourish more and more.
that any crown which King David should get, either by conquest, or by succession, or by any other just title, should still flourish more and more.
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Some there are in the world which to be sure of outward ornaments inough, will needes weare a triple crowne.
some there Are in the world which to be sure of outward Ornament enough, will needs wear a triple crown.
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Others haue beene vnwilling to weare that one, which they might.
Others have been unwilling to wear that one, which they might.
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Canutus, that was absolute king almost of fiue kingdomes somewhat before the conquest, vpon a time in his progresse riding neere the Thames, lighted and sate downe besides the shoare.Canute, that was absolute King almost of fiue kingdoms somewhat before the conquest, upon a time in his progress riding near the Thames, lighted and sat down beside the shore.
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Then, as it were to try a conclusion, he commanded the water being now readie to arise againe and to flowe, not to come any neerer him.
Then, as it were to try a conclusion, he commanded the water being now ready to arise again and to flow, not to come any nearer him.
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But the water keeping his naturall course, came still vp higher and higher, till it beganne to wette him.
But the water keeping his natural course, Come still up higher and higher, till it began to wet him.
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Whereupon turning to his Nobles, which were about him;
Whereupon turning to his Nobles, which were about him;
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Ye call me (saies he) your king and Master, and so indeede I am;
You call me (Says he) your King and Master, and so indeed I am;
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and yet loe yee, I cannot command so much as this little streame, but doe what I can, that will still doe as it list.
and yet lo ye, I cannot command so much as this little stream, but do what I can, that will still do as it list.
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Whereupon presently he posted to Westminster and resigned his crowne to the crucifixe there; neither could he euer after this be perswaded to weare it any more.
Whereupon presently he posted to Westminster and resigned his crown to the crucifix there; neither could he ever After this be persuaded to wear it any more.
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Now as the pride of that man of sinne, which sits vnder the signe of the triple crowne, is too intolerable:
Now as the pride of that man of sin, which sits under the Signen of the triple crown, is too intolerable:
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so on the contrary part this was too much nicenes in Canutus.
so on the contrary part this was too much niceness in Canute.
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Seeing, it followeth not, because he could not command the sea and the waters, as Christ did, that therefore he might not weare a crowne.
Seeing, it follows not, Because he could not command the sea and the waters, as christ did, that Therefore he might not wear a crown.
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For, neither doth Christ himselfe in heauen weare such a crowne, as kings of the earth doe.
For, neither does christ himself in heaven wear such a crown, as Kings of the earth do.
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But the truth is this, that royalty and maiestie, which is essentiall to God, he is content to communicate to his holy ones,
But the truth is this, that royalty and majesty, which is essential to God, he is content to communicate to his holy ones,
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and to his anointed, by participation and grace.
and to his anointed, by participation and grace.
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Therefore the Lords anointed, which is as it were his fauourite, may very well doe all these three things at once;
Therefore the lords anointed, which is as it were his favourite, may very well do all these three things At once;
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weare the crowne which God giueth; and yet detest the pride which God abhorreth; and still admire the Maiestie, which God enioyeth:
wear the crown which God gives; and yet detest the pride which God abhorreth; and still admire the Majesty, which God Enjoyeth:
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So that the Lord promising his seruant Dauid a crowne, promiseth him wealth, wisedome, renowne, dignitie, prosperitie;
So that the Lord promising his servant David a crown, promises him wealth, Wisdom, renown, dignity, Prosperity;
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in one word, all royalties belonging to a crowne. But vpon himselfe shall his crowne flourish.
in one word, all royalties belonging to a crown. But upon himself shall his crown flourish.
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Secondly, he shall haue a flourishing crowne. Flourishing is metaphorically attributed to a crowne. As in the next verse before.
Secondly, he shall have a flourishing crown. Flourishing is metaphorically attributed to a crown. As in the next verse before.
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There shall I make the horne of Dauid to flourish. A metaphor taken from those goodly creatures, as stagges, and such like;
There shall I make the horn of David to flourish. A metaphor taken from those goodly creatures, as stags, and such like;
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whose chiefest beautie and strength consisteth in their hornes, especially when they bud and branch abroad.
whose chiefest beauty and strength Consisteth in their horns, especially when they bud and branch abroad.
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So in these words, But vpon himselfe shall his crowne flourish.
So in these words, But upon himself shall his crown flourish.
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A plaine allusion to those flowres which either continually, or els a very long time, keepe fresh and greene.
A plain allusion to those flowers which either continually, or Else a very long time, keep fresh and green.
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Besides at the first, kings crownes were not made of gold and pearles, as I told you of Dauids crowne,
Beside At the First, Kings crowns were not made of gold and Pearls, as I told you of David crown,
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but onely of greene oken leaues, as that of Iupiters, or else of some other branches or flowers, as others.
but only of green oaken leaves, as that of Iupiters, or Else of Some other branches or flowers, as Others.
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The Lord then meaning that Dauids kingdome should be established for euer, and that his lasting glorie should stil growe greene, he maketh this louing promise vnto him;
The Lord then meaning that David Kingdom should be established for ever, and that his lasting glory should still grow green, he makes this loving promise unto him;
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But vpon himselfe shall his crowne flourish. How flourishing beautifull flowers are, consider but the Lillie, and you shall soone perceiue.
But upon himself shall his crown flourish. How flourishing beautiful flowers Are, Consider but the Lily, and you shall soon perceive.
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Marke (sayes our Sauiour) how the lillies of the field doe growe, they labour not,
Mark (Says our Saviour) how the lilies of the field do grow, they labour not,
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neither doe they spinne, yet doe I say vnto you, that euen Salomon in all his royaltie was not clothed like one of these.
neither do they spin, yet do I say unto you, that even Solomon in all his royalty was not clothed like one of these.
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Now if God so cloth the flowers of the field, which growe to day, and to morrowe are cast into the ouen,
Now if God so cloth the flowers of the field, which grow to day, and to morrow Are cast into the oven,
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how much more shall he cloth Dauids enemies with shame;
how much more shall he cloth David enemies with shame;
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but vpon himselfe make his crowne flourish? For euen as in Salomons Temple, fiue candlesticks at the right side,
but upon himself make his crown flourish? For even as in Solomon's Temple, fiue candlesticks At the right side,
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and fiue at the left standing before the Oracle, and beeing made for matter of pure gold,
and fiue At the left standing before the Oracle, and being made for matter of pure gold,
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for forme with branches and flowers, did well nigh dazill the eyes of any that entered into the temple ;
for Form with branches and flowers, did well High dazill the eyes of any that entered into the temple;
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so the Lord here giues his word that the kings crowne shall euer flourish in the house of our God, disparkling and displaying those raies of Maiestie, those beames of beautie, which shall amaze the world,
so the Lord Here gives his word that the Kings crown shall ever flourish in the house of our God, disparkling and displaying those rays of Majesty, those beams of beauty, which shall amaze the world,
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and be a wonder as well to Angels as to men: Wherefore, as I saide euen nowe of his enemies shame, that it shalbe threefold;
and be a wonder as well to Angels as to men: Wherefore, as I said even now of his enemies shame, that it shall threefold;
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so here I repeat the same againe of his crownes flourishing; His crowne shall flourish in his owne conscience; in the world; in the day of iudgement.
so Here I repeat the same again of his crowns flourishing; His crown shall flourish in his own conscience; in the world; in the day of judgement.
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Touching his owne conscience the blessed Apostle calleth the Philippians his ioy and a crowne .
Touching his own conscience the blessed Apostle calls the Philippians his joy and a crown.
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And to the Thessalonians he writeth thus, What is our hope, or ioy, or crowne of reioycing? Are not euen you it, in the presence of our Lord Iesus Christ at his comming? yes, ye are our glorie and ioy :
And to the Thessalonians he Writeth thus, What is our hope, or joy, or crown of rejoicing? are not even you it, in the presence of our Lord Iesus christ At his coming? yes, you Are our glory and joy:
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Now, if this precious vessell of honour reioyced in nothing so much, as in the testimonie of his conscience, that in simplicitie,
Now, if this precious vessel of honour rejoiced in nothing so much, as in the testimony of his conscience, that in simplicity,
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and godly purenesse, and not in fleshly wisedome, but by the grace of God, he had his conuersation in the world, the power of Gods spirit working still most mightily by his ministery to the conuersion of the world to Christ:
and godly pureness, and not in fleshly Wisdom, but by the grace of God, he had his Conversation in the world, the power of God's Spirit working still most mightily by his Ministry to the conversion of the world to christ:
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how much more shall the Lords anoynted haue his conscience crowned with flourishing ioy, with comfort, with content, with heauenly peace,
how much more shall the lords anointed have his conscience crowned with flourishing joy, with Comfort, with content, with heavenly peace,
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when he shall remember, that not onely for matters of religion and Gods true seruice, he hath beene and still is with Saint Paul profitable to the Church;
when he shall Remember, that not only for matters of Religion and God's true service, he hath been and still is with Saint Paul profitable to the Church;
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but also is a strong bulwarke and a tower of defence to mainetaine euen the outward felicitie and prosperitie of Gods people;
but also is a strong bulwark and a tower of defence to maintain even the outward felicity and Prosperity of God's people;
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yea the very particular right, wealth, life of euery one of them;
yea the very particular right, wealth, life of every one of them;
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all this I say, and a 100. things more, when he considereth, what a great and a glorious instrument he hath beene euery way of Gods glory:
all this I say, and a 100. things more, when he Considereth, what a great and a glorious Instrument he hath been every Way of God's glory:
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O Lord God what a heauen shall he haue in his heart? what a sweete paradise of pleasure in his soule? what securitie? what assurance of Christs loue? what a confident and vndaunted hope of eternall glorie? what a flourishing crowne of reioycing shall he haue euen in his verie conscience? vpon himselfe shall his crowne flourish.
Oh Lord God what a heaven shall he have in his heart? what a sweet paradise of pleasure in his soul? what security? what assurance of Christ love? what a confident and undaunted hope of Eternal glory? what a flourishing crown of rejoicing shall he have even in his very conscience? upon himself shall his crown flourish.
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Touching the world, our holy Prophet speaking to God, though in the third person, yet of himselfe saies, Thou hast preuented him with liberall blessings,
Touching the world, our holy Prophet speaking to God, though in the third person, yet of himself Says, Thou hast prevented him with liberal blessings,
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and hast set a crowne of pure gold vpon his head. His honour is great in thy saluation;
and hast Set a crown of pure gold upon his head. His honour is great in thy salvation;
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glorie and great worship hast thou laid vpon him.
glory and great worship hast thou laid upon him.
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Now that crowne which is of gold, yea of pure gold, must needs be verie flourishing euen in the view and face of the world.
Now that crown which is of gold, yea of pure gold, must needs be very flourishing even in the view and face of the world.
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Neither is this to be vnderstood of Dauids person onely, but euen of his posteritie in all ages to come.
Neither is this to be understood of David person only, but even of his posterity in all ages to come.
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How was he himselfe crowned with conquests and victories ouer his enemies? How was his sonne Salomon crowned with riches, with wisedome, with fame and glorie in the whole world? which flourishing of his sonne,
How was he himself crowned with conquests and victories over his enemies? How was his son Solomon crowned with riches, with Wisdom, with fame and glory in the Whole world? which flourishing of his son,
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as of a noble branch, graced in a manner the very roote of Dauid himselfe.
as of a noble branch, graced in a manner the very root of David himself.
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For, as his worthie sonne teacheth, Childrens children are the crowne of the elders, and the glorie of the children are their fathers.
For, as his worthy son Teaches, Children's children Are the crown of the Elders, and the glory of the children Are their Father's.
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Therefore, as children may iustly glorie of the renowne of their fathers vertue and honour:
Therefore, as children may justly glory of the renown of their Father's virtue and honour:
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so the excellent father is in a sort crowned with happinesse in this world, when he sees his childrens children like to growe vp, and flourish after him.
so the excellent father is in a sort crowned with happiness in this world, when he sees his Children's children like to grow up, and flourish After him.
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But vpon himselfe shall his crowne flourish. Lastly, touching the day of iudgement;
But upon himself shall his crown flourish. Lastly, touching the day of judgement;
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then, then shall all the righteous flourish, when as hauing beene faithfull vnto the death, they shall receiue the crowne of life.
then, then shall all the righteous flourish, when as having been faithful unto the death, they shall receive the crown of life.
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A crowne as S. Peter calleth it, immortall, and vndefiled, and that fadeth not away . Denying that euer it fadeth away, he affirmeth that it euer flourisheth.
A crown as S. Peter calls it, immortal, and undefiled, and that fades not away. Denying that ever it fades away, he Affirmeth that it ever flourishes.
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I would here be bold, if I might doe it without offence, as I hope I may, to shewe you one goodly cluster of grapes of the land of Canaan, a land flowing with milke and honie,
I would Here be bold, if I might do it without offence, as I hope I may, to show you one goodly cluster of grapes of the land of Canaan, a land flowing with milk and honey,
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whether you are now going, before you enter into it.
whither you Are now going, before you enter into it.
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A worthie and vertuous gentleman, whom I neede not name in this place, because, no doubt many ages will name him,
A worthy and virtuous gentleman, whom I need not name in this place, Because, no doubt many ages will name him,
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and renowne him hereafter, giueth for his armes three crownes with this posey, Quarta perennis erit. As if he should say, these three crownes, which I beare in my coate, are but the difference of my house and gentrie,
and renown him hereafter, gives for his arms three crowns with this posey, Quarta Perennis erit. As if he should say, these three crowns, which I bear in my coat, Are but the difference of my house and gentry,
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but Quarta perennis erit: the fourth crowne, which I looke for in heauen, shalbe euerlasting and immortall.
but Quarta Perennis erit: the fourth crown, which I look for in heaven, shall everlasting and immortal.
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That fourth, though it be but one crowne, yet it shalbe worth all those three crownes,
That fourth, though it be but one crown, yet it shall worth all those three crowns,
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yea three thousand more such as these are; The fourth shall be eternall.
yea three thousand more such as these Are; The fourth shall be Eternal.
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Now, if he, and we that are such as he no question is, faithfull to God,
Now, if he, and we that Are such as he no question is, faithful to God,
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and loyall to the chosen seruant of God, may wel hope for a most flourishing incorruptible crowne of glorie;
and loyal to the chosen servant of God, may well hope for a most flourishing incorruptible crown of glory;
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then much more may Dauid himselfe reioyce in God his Sauiour, and say Quinta, aut sexta perennis erit:
then much more may David himself rejoice in God his Saviour, and say Quinta, Or Sexta Perennis erit:
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The fift, or the sixt shall be eternall.
The fift, or the sixt shall be Eternal.
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This crowne which God of his grace with his owne right hand and his holy arme hath set vpon mine head, is indeede (thanks and praise be giuen vnto the same God) a very flourishing crowne; flourishing in mine owne conscience;
This crown which God of his grace with his own right hand and his holy arm hath Set upon mine head, is indeed (thanks and praise be given unto the same God) a very flourishing crown; flourishing in mine own conscience;
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flourishing in the world, both for my person, & for my posteritie;
flourishing in the world, both for my person, & for my posterity;
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But it is nothing, in respect of that flourishing crowne which I shall receiue at the day of iudgment.
But it is nothing, in respect of that flourishing crown which I shall receive At the day of judgement.
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For the iust shall flourish like a palme tree, and shall grow like a Cedar in Lebanon.
For the just shall flourish like a palm tree, and shall grow like a Cedar in Lebanon.
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Such as be planted in the house of the Lord, shall flourish in the courts of our God.
Such as be planted in the house of the Lord, shall flourish in the Courts of our God.
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And then indeede shall this bountifull promise of God be most fully performed, But vpon himselfe shall his crowne flourish.
And then indeed shall this bountiful promise of God be most Fully performed, But upon himself shall his crown flourish.
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As for his enemies, I shall clothe them with shame; but vpon himselfe shall his crowne flourish.
As for his enemies, I shall cloth them with shame; but upon himself shall his crown flourish.
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To drawe then to an ende; it may seeme very strange that Dauid had any enemies.
To draw then to an end; it may seem very strange that David had any enemies.
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Yet, out of these words, As for his enemies, I shall clothe them with shame; it may well be gathered, that some he had.
Yet, out of these words, As for his enemies, I shall cloth them with shame; it may well be gathered, that Some he had.
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What? had Dauid? meeke Dauid? Lord remember Dauid, and all his meekenesse, saies he, in the beginning of this Psalme.
What? had David? meek David? Lord Remember David, and all his meekness, Says he, in the beginning of this Psalm.
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He was the kindest, and the meekest man aliue.
He was the Kindest, and the Meekest man alive.
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When he had his mortal foe at a vantage, and at a dead lift, as we say,
When he had his Mortal foe At a vantage, and At a dead lift, as we say,
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and might haue nayled him fast to the ground with his speare;
and might have nailed him fast to the ground with his spear;
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he onely did cut off a lap of his garment, to shew, that when he might haue hurte him, he would not. Posse, & nolle, nobile.
he only did Cut off a lap of his garment, to show, that when he might have hurt him, he would not. Posse, & nolle, Noble.
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Yet this meeke Dauid, patient Dauid, mercifull Dauid, valiant and victorious Dauid, holy Dauid, had enemies.
Yet this meek David, patient David, merciful David, valiant and victorious David, holy David, had enemies.
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Wherefore you most honourable and blessed seruants of God, you that excell in vertue, if you haue some enemies, thinke not strange of it.
Wherefore you most honourable and blessed Servants of God, you that excel in virtue, if you have Some enemies, think not strange of it.
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For, if you had nothing in you:
For, if you had nothing in you:
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no feare of God, no reuerence towards his word, no loue and loyaltie towards your Soueraigne, no fortitude, no temperance, no good thing in you;
no Fear of God, no Reverence towards his word, no love and loyalty towards your Sovereign, no fortitude, no temperance, no good thing in you;
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you might perhaps walke on long inough, and no man enuie you, no man maligne you or malice you.
you might perhaps walk on long enough, and no man envy you, no man malign you or malice you.
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But because God hath inspired you with his principall spirit, and endewed you with speciall great graces aboue your fellowes;
But Because God hath inspired you with his principal Spirit, and endued you with special great graces above your Fellows;
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therefore doth your aduersarie the Deuill the olde enemie of all goodnes and vertue, who is readie to burst to see you do so wel:
Therefore does your adversary the devil the old enemy of all Goodness and virtue, who is ready to burst to see you do so well:
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he, I say, doth bestirre himselfe, and raise vp enemies against you.
he, I say, does Bestir himself, and raise up enemies against you.
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But (O blessed be our good Lord) what a wonderfull comfort and incouragement haue all you;
But (Oh blessed be our good Lord) what a wonderful Comfort and encouragement have all you;
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what a horrible terrour and affrightment haue all your enemies, in this text? For the holy Ghost saies not, They shalbe clothed, or you shall cloth thē;
what a horrible terror and affrightment have all your enemies, in this text? For the holy Ghost Says not, They shall clothed, or you shall cloth them;
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but I, euen I shall clothe them with shame.
but I, even I shall cloth them with shame.
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It is impossible, saies he, that you should alwaies be armed at all points, circumspect at all places, vigilant at all times, prouided at all occasions, to preuent the mischieuous practises of your deuilish enemies.
It is impossible, Says he, that you should always be armed At all points, circumspect At all places, vigilant At all times, provided At all occasions, to prevent the mischievous practises of your devilish enemies.
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No counsell of man, no policie, no wisedome, no wit, can foresee all their barbarous vndertakings and complottes, to escape them.
No counsel of man, no policy, no Wisdom, no wit, can foresee all their barbarous undertakings and complottes, to escape them.
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But in heauen, in heauen there is an eie, an hand their is in heauen; an eye to descrie them, and a hand to persecute and punish them;
But in heaven, in heaven there is an eye, an hand their is in heaven; an eye to descry them, and a hand to persecute and Punish them;
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both an eie and an hand to deliuer you from danger, and to clothe them with shame.
both an eye and an hand to deliver you from danger, and to cloth them with shame.
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Therfore, saith he, Cast your care vpon me; let me alone with them, your perill is my perill; your case my case;
Therefore, Says he, Cast your care upon me; let me alone with them, your peril is my peril; your case my case;
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Ile pay them that they haue deserued; Ile take the quarrell into mine owne hands; Ile trim them well inough.
I'll pay them that they have deserved; I'll take the quarrel into mine own hands; I'll trim them well enough.
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As for your enemies, I shall clothe them with shame.
As for your enemies, I shall cloth them with shame.
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Remember I pray you, beloued, though indeed, they haue made themselues worthy neuer to be remembred,
remember I pray you, Beloved, though indeed, they have made themselves worthy never to be remembered,
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or once to be mentioned in our mouthes any more;
or once to be mentioned in our mouths any more;
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yet remember, I say, to their egregious dishonour and reproch, how those are now clothed with shame who were the first cause of the solemnizing,
yet Remember, I say, to their egregious dishonour and reproach, how those Are now clothed with shame who were the First cause of the solemnizing,
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or as I may say of the sanctifying of this present day for the day of the weeke,
or as I may say of the sanctifying of this present day for the day of the Week,
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and of yesterday for the day of the moneth, & of the twelue moneth, with so holy an exercise? How odious? how execrable is their very name vnto vs? what true harted loiall subiect, such as I am sure all are here, doth not detest them, hate them, loathe them,
and of yesterday for the day of the Monn, & of the twelue Monn, with so holy an exercise? How odious? how execrable is their very name unto us? what true hearted loyal Subject, such as I am sure all Are Here, does not detest them, hate them, loathe them,
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as a toad, or as a viper, or as some hidious mishapen monster;
as a toad, or as a viper, or as Some hideous Misshapen monster;
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& curse the very day wherein such a rebellious generation, and such a trayterous broode were borne? Certainly, my good brethren,
& curse the very day wherein such a rebellious generation, and such a traitorous brood were born? Certainly, my good brothers,
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if the mercie of God which is incomprehensible did not giue them grace, at the last gasp to repent and crie to God for pardon:
if the mercy of God which is incomprehensible did not give them grace, At the last gasp to Repent and cry to God for pardon:
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as they are clothed with shame in this world; so shall they be much more in the world to come.
as they Are clothed with shame in this world; so shall they be much more in the world to come.
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And as we hold them for no better then cursed creatures, so shall the Lord at last, say vnto them, Goe ye cursed into euerlasting fire.
And as we hold them for no better then cursed creatures, so shall the Lord At last, say unto them, Go you cursed into everlasting fire.
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So let it be, ó Lord, euen so to all the enemies of thine anointed, either open or secret,
So let it be, o Lord, even so to all the enemies of thine anointed, either open or secret,
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so let it be to them:
so let it be to them:
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As for his enemies, doe thou, thou, O Lord, thine owne selfe, doe thou clothe them with shame.
As for his enemies, do thou, thou, Oh Lord, thine own self, do thou cloth them with shame.
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But vpon himselfe shall his Crowne flourish.
But upon himself shall his Crown flourish.
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These words, vpon himselfe, either are altogether impertinent and superfluous, or else they are very important and materiall.
These words, upon himself, either Are altogether impertinent and superfluous, or Else they Are very important and material.
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For, it had bin sufficient to haue saide; As for his enemies I shall clothe them with shame:
For, it had been sufficient to have said; As for his enemies I shall cloth them with shame:
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but as for himselfe, his crowne shall flourish.
but as for himself, his crown shall flourish.
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It is not greatly necessarie, as it should seeme, to say, his crowne shall flourish vpon himselfe.
It is not greatly necessary, as it should seem, to say, his crown shall flourish upon himself.
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Yet the Lord in his gratious answer vnto Dauids prayer, thought good to put in this as a supernumerarie word, ouer and besides the necessitie of the sentence:
Yet the Lord in his gracious answer unto David prayer, Thought good to put in this as a supernumerary word, over and beside the necessity of the sentence:
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to teach the good King, and vs all likewise, a very notable lesson.
to teach the good King, and us all likewise, a very notable Lesson.
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Namely, that he would blesse the crowne, the dignitie, the flourishing estate of his louing seruant, not onely in his owne person, and his posteritie;
Namely, that he would bless the crown, the dignity, the flourishing estate of his loving servant, not only in his own person, and his posterity;
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in this world and in the world to come, as I haue shewed alreadie, but also from a lesser weight of glorie, still to a greater and greater.
in this world and in the world to come, as I have showed already, but also from a lesser weight of glory, still to a greater and greater.
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Vpon himselfe, saies he, shall his crowne flourish.
Upon himself, Says he, shall his crown flourish.
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For not onely it shall be as flourishing, as Dauid left it, at the day of his departure to God;
For not only it shall be as flourishing, as David left it, At the day of his departure to God;
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but after his dissolutiō & death:
but After his dissolution & death:
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as fast as his bodie corrupteth in the earth, so fast shall his crowne encrease still in heauen.
as fast as his body corrupteth in the earth, so fast shall his crown increase still in heaven.
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Trust me, truly, I speak it before the liuing Lord and this high presence, all the whole Church which shall be edified to saluation, by Dauids blessed and godly gouernment,
Trust me, truly, I speak it before the living Lord and this high presence, all the Whole Church which shall be edified to salvation, by David blessed and godly government,
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euen after his death, shall yet suffer his crowne neuer to die, but shall continually keepe it fresh and greene.
even After his death, shall yet suffer his crown never to die, but shall continually keep it fresh and green.
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Yea, as euery one brought to the building of the tabernacle, and to the reedifying of the temple, such as they were able:
Yea, as every one brought to the building of the tabernacle, and to the re-edifying of the temple, such as they were able:
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so I assure you, I speake now a great word, euery particular subiect, that is faithfull to God, and to his prince;
so I assure you, I speak now a great word, every particular Subject, that is faithful to God, and to his Prince;
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as he goeth on forward to God, by the peace, and by the religion which he hath enioyed vnder his prince;
as he Goes on forward to God, by the peace, and by the Religion which he hath enjoyed under his Prince;
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so he shall still beutifie and deck Dauids crowne;
so he shall still beutifie and deck David crown;
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and one shall bring a white rose, another shall bring a red rose, and adde it to the crowne;
and one shall bring a white rose, Another shall bring a read rose, and add it to the crown;
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that so vpon himselfe still his crowne may flourish, the white rose and the redde rose, that are in the crowne alreadie, beeing euer made more and more fragrant and flourishing.
that so upon himself still his crown may flourish, the white rose and the red rose, that Are in the crown already, being ever made more and more fragrant and flourishing.
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O Christ, what a crowne is this? And what will it growe to much more in the ende? You that are mightie Kings and Potentates vpon earth, haue indeede great cares & continuall businesse in your heads;
O christ, what a crown is this? And what will it grow to much more in the end? You that Are mighty Kings and Potentates upon earth, have indeed great Cares & continual business in your Heads;
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but yet vouchsafe I pray you to hearken a little, what I shall say vnto you.
but yet vouchsafe I pray you to harken a little, what I shall say unto you.
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You watch oftentimes ouer vs, when we are asleepe our selues. You care for our peace, when it is not in our power to further it;
You watch oftentimes over us, when we Are asleep our selves. You care for our peace, when it is not in our power to further it;
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you procuring good to Syon, and prosperitie to Ierusalem, yet many times enioy the least part of it your selues. But no force.
you procuring good to Syon, and Prosperity to Ierusalem, yet many times enjoy the least part of it your selves. But no force.
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Take this still for your comfort.
Take this still for your Comfort.
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We that cannot all our liues long doe the hundreth part of that good which you doe euery houre, shall haue nothing so flourishing a crowne as you shall haue.
We that cannot all our lives long doe the Hundredth part of that good which you do every hour, shall have nothing so flourishing a crown as you shall have.
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Vpon you, vpon you shall euerlasting peace rest, vpon you shall the glorie of Gods Maiestie shine, vpon you, vpon you shall your crowne flourish.
Upon you, upon you shall everlasting peace rest, upon you shall the glory of God's Majesty shine, upon you, upon you shall your crown flourish.
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Which the Lord of his mercie graunt, I most humbly beseech him, for Iesus Christs sake:
Which the Lord of his mercy grant, I most humbly beseech him, for Iesus Christ sake:
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that as Dauids crowne euer flourished, till the first comming of Christ; so our gratious Kings crowne may euer flourish, till the second comming of Christ:
that as David crown ever flourished, till the First coming of christ; so our gracious Kings crown may ever flourish, till the second coming of christ:
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and then, that afterward for euer his royall Maiestie, may be royally crowned with eternall life;
and then, that afterwards for ever his royal Majesty, may be royally crowned with Eternal life;
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through the same our deere Sauiour Iesus Christ: to whome with the Father and the holy Ghost, be all honour, and glorie, power,
through the same our deer Saviour Iesus christ: to whom with the Father and the holy Ghost, be all honour, and glory, power,
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and praise, dignitie and dominion, now and euermore. Amen. FINIS.
and praise, dignity and dominion, now and evermore. Amen. FINIS.
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Luk. 8.15.
Luk. 8.15.
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But that which fell in good ground, are they which with a good, and a very good heart, heare the word, But that which fell in good ground, Are they which with a good, and a very good heart, hear the word,
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and keepe it, and bring forth fruit with patience. IN this parable of the sower, are fowre grounds mentioned.and keep it, and bring forth fruit with patience. IN this parable of the sour, Are fowre grounds mentioned.
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Whereof three are bad, and onely one good.
Whereof three Are bad, and only one good.
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Namely, they which with a good, and a very good heart, heare the word, & keepe it,
Namely, they which with a good, and a very good heart, hear the word, & keep it,
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and bring forth fruit with patience. Almightie God powreth out his benefits no lesse plentiously then continually vpon vs:
and bring forth fruit with patience. Almighty God poureth out his benefits no less plenteously then continually upon us:
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yet we can make no requitall: our goodnes can not reach to God.
yet we can make no requital: our Goodness can not reach to God.
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The onely thing that we can doe for him, is to loue and honour his word.
The only thing that we can do for him, is to love and honour his word.
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Whereupon king Dauid thought it a death vnto him, that beeing banished from his people, he could not goe vp to the house of the Lord with the voyce of ioy and gladnes among such as keepe holy-day.
Whereupon King David Thought it a death unto him, that being banished from his people, he could not go up to the house of the Lord with the voice of joy and gladness among such as keep holiday.
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And on the other side he said;
And on the other side he said;
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I reioyced when they said vnto me, We will go vp into the house of the Lord.
I rejoiced when they said unto me, We will go up into the house of the Lord.
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The Prophet Esay likewise, foretelling what alacritie and good will should be in the Gentiles after they were conuerted to Christ, saith thus; The Prophet Isaiah likewise, foretelling what alacrity and good will should be in the Gentiles After they were converted to christ, Says thus;
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It shall be in the last daies that many people shall go and say;
It shall be in the last days that many people shall go and say;
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Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob,
Come, and let us go up to the mountain of the Lord, to the house of the God of Iacob,
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and he will teach vs his waies, and we will walke in his paths.
and he will teach us his ways, and we will walk in his paths.
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Looke how it is in the health of the bodie, and so it is in the state of the soule. Look how it is in the health of the body, and so it is in the state of the soul.
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If a man haue a good appetite, and a stomacke to his meate, t'is a signe he is well in health:
If a man have a good appetite, and a stomach to his meat, It is a Signen he is well in health:
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in like sort, if a man be content to follow Christ for the loaues to fill his belly,
in like sort, if a man be content to follow christ for the loaves to fill his belly,
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and care not for the foode of his soule; questionles all is not well betweene God and him;
and care not for the food of his soul; questionless all is not well between God and him;
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but if he haue a longing and a hungring desire of the word, then indeede his heart is vpright in the sight of God.
but if he have a longing and a hungering desire of the word, then indeed his heart is upright in the sighed of God.
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For as S. Austen noteth well; For as S. Austen notes well;
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if the word of God be taken by vs, it will take vs. Seeing the word of God so is,
if the word of God be taken by us, it will take us Seeing the word of God so is,
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and so ought to be, vnto the faithfull, as a hooke is to fish. Then it takes, when it is taken.
and so ought to be, unto the faithful, as a hook is to Fish. Then it Takes, when it is taken.
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Neither are they which are taken hurt by it.
Neither Are they which Are taken hurt by it.
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For they are not caught to be kild, but to be drawne out of the damnation of this world,
For they Are not caught to be killed, but to be drawn out of the damnation of this world,
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and to be translated to the libertie and glorie of the children of God.
and to be translated to the liberty and glory of the children of God.
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Wherefore as fishers take most delight in angling, when they see the fish bite quickely and greedily:
Wherefore as Fishers take most delight in angling, when they see the Fish bite quickly and greedily:
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so if you would put life into your Preachers which are called fishers of men, that they may preach the word with ioy, not with griefe, you must shewe, by your countenance, by your attention, by your reuerence, by all your outward behauiour, that you desire nothing so much as to bite at this sweete baite, that so you may be drawne by the father to Christ.
so if you would put life into your Preachers which Are called Fishers of men, that they may preach the word with joy, not with grief, you must show, by your countenance, by your attention, by your Reverence, by all your outward behaviour, that you desire nothing so much as to bite At this sweet bait, that so you may be drawn by the father to christ.
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For they only are good ground as we haue it here which with a good,
For they only Are good ground as we have it Here which with a good,
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and a very good heart, heare the word, and keepe it, and bring forth fruite with patience.
and a very good heart, hear the word, and keep it, and bring forth fruit with patience.
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Here are three properties of good ground set down. All opposite to the three bad grounds mentioned before.
Here Are three properties of good ground Set down. All opposite to the three bad grounds mentioned before.
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First, they that are good ground, heare the word with a good heart;
First, they that Are good ground, hear the word with a good heart;
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contrarie to the ground on the high waies side, which when they haue heard, let the deuill take the word out of their hearts,
contrary to the ground on the high ways side, which when they have herd, let the Devil take the word out of their hearts,
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and so they heare not with a good heart. Secondly, they keepe the word with a very good heart;
and so they hear not with a good heart. Secondly, they keep the word with a very good heart;
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contrarie to the stony ground, which for a while receiue the word with ioy, but in time of temptation they fall away,
contrary to the stony ground, which for a while receive the word with joy, but in time of temptation they fallen away,
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and so they keepe not the word with a very good heart. Thirdly, they bring forth fruite with patience;
and so they keep not the word with a very good heart. Thirdly, they bring forth fruit with patience;
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contrary to the thorny ground, which after their departure are choked with cares, and bring no fruite,
contrary to the thorny ground, which After their departure Are choked with Cares, and bring no fruit,
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and so doe not (as it is said here that the good ground doth) bring forth fruit with patience.
and so do not (as it is said Here that the good ground does) bring forth fruit with patience.
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But that which fell in good ground are they, which with a good, and a very good heart, heare the word,
But that which fell in good ground Are they, which with a good, and a very good heart, hear the word,
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and keepe it, and bring forth fruite with patience.
and keep it, and bring forth fruit with patience.
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The first propertie of the good ground is this, that they heare the word with a good heart.
The First property of the good ground is this, that they hear the word with a good heart.
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The two disciples going to Emaus, when Christ was departed from them, said thus one to another;
The two Disciples going to Emaus, when christ was departed from them, said thus one to Another;
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Did not our hearts burne within vs when he talked with vs by the way,
Did not our hearts burn within us when he talked with us by the Way,
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and opened to vs the Scripture? O Beloued, now you are busied in hearing the word, Christ talketh to you,
and opened to us the Scripture? O beloved, now you Are busied in hearing the word, christ talketh to you,
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and you are in the right way to heauen.
and you Are in the right Way to heaven.
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Therefore that we may heare with a good heart, we must feele in our hearts that burning of which the disciples say;
Therefore that we may hear with a good heart, we must feel in our hearts that burning of which the Disciples say;
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Did not our hearts burne within vs when he talked with vs by the way? For so the Spirituall spouse confesseth of her selfe, My beloued put his hand to the hole of the dore,
Did not our hearts burn within us when he talked with us by the Way? For so the Spiritual spouse Confesses of her self, My Beloved put his hand to the hold of the door,
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and my heart was affectioned towards him. And againe; My soule melted when my beloued spake.
and my heart was affectioned towards him. And again; My soul melted when my Beloved spoke.
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Now Christ puts his hand to the hole of the dore, desiring himselfe to enter, and vs to repent:
Now christ puts his hand to the hold of the door, desiring himself to enter, and us to Repent:
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now our Beloued speaketh to vs out of his word.
now our beloved speaks to us out of his word.
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So that we cannot be good ground, except our heart be affectioned, and our soule melt towards him.
So that we cannot be good ground, except our heart be affectioned, and our soul melt towards him.
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When the blessed Virgin saluted her cosin Elizabeth, she felt the babe spring in her wombe for ioy.
When the blessed Virgae saluted her Cousin Elizabeth, she felt the babe spring in her womb for joy.
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Certainely Beloued, you haue euery one of you a babe in your hearts, euen the child Iesus, which is formed and fashioned in you.
Certainly beloved, you have every one of you a babe in your hearts, even the child Iesus, which is formed and fashioned in you.
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This babe we must feele euen to skip and spring in our hearts for ioy,
This babe we must feel even to skip and spring in our hearts for joy,
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if we would assure our selues that we be good ground, and heare with a good heart.
if we would assure our selves that we be good ground, and hear with a good heart.
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Neither must we onely reioyce, but also feare. Serue the Lord with gladnesse, and reioyce before him with trembling; saies the Psalmist.
Neither must we only rejoice, but also Fear. Serve the Lord with gladness, and rejoice before him with trembling; Says the Psalmist.
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We reade that when the Almightie vttered his voyce, the foure beasts, whereby are meant the Angels, let fall their wings. We read that when the Almighty uttered his voice, the foure beasts, whereby Are meant the Angels, let fallen their wings.
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Where are then our plumes of pride, our feathers whereby we flie so high in an opinion of our owne knowledge and wisedome? why are they not all let downe, that we may wholly submit our selues to the Lord, to be taught and directed by his word? Remember I pray you, what good Cornelius said.
Where Are then our plumes of pride, our Feathers whereby we fly so high in an opinion of our own knowledge and Wisdom? why Are they not all let down, that we may wholly submit our selves to the Lord, to be taught and directed by his word? remember I pray you, what good Cornelius said.
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I knowe well there was neuer more reuerent hearing of the word in the Court, then at this day, yet that which is very well alreadie must so be commended,
I know well there was never more reverent hearing of the word in the Court, then At this day, yet that which is very well already must so be commended,
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as that which may be better and better, be euermore enforced.
as that which may be better and better, be evermore Enforced.
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Therefore as I was about to say, remember what the Captaine Cornelius said to S. Peter,
Therefore as I was about to say, Remember what the Captain Cornelius said to S. Peter,
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when he was readie to preach vnto him;
when he was ready to preach unto him;
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Now, sayes he, are we all here present before the Lord, to heare all things that are commanded thee of God:
Now, Says he, Are we all Here present before the Lord, to hear all things that Are commanded thee of God:
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O that we had this good heart to consider, when we heare a sermon, that we stand not before a man,
Oh that we had this good heart to Consider, when we hear a sermon, that we stand not before a man,
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but coram domino, before the Lord.
but coram domino, before the Lord.
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Then, we should heare the word, not as the word of man, but as it is indeede the word of God.
Then, we should hear the word, not as the word of man, but as it is indeed the word of God.
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Then, we should put a difference betweene other things which perhaps shortly we shall heare, either to recreate the mind or sharpen the wit,
Then, we should put a difference between other things which perhaps shortly we shall hear, either to recreate the mind or sharpen the wit,
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or for state and maiestie, or for some other earthly purpose, and betweene this engrafted word, which is able to saue our soules.
or for state and majesty, or for Some other earthly purpose, and between this engrafted word, which is able to save our Souls.
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It is strange, what is reported of Constantine the great in this kind.
It is strange, what is reported of Constantine the great in this kind.
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Eusebius writeth of him that when diuine seruice was said, he would helpe the minister to begin the prayers,
Eusebius Writeth of him that when divine service was said, he would help the minister to begin the Prayers,
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and to reade the verses of the Psalmes enterchangeably.
and to read the Verses of the Psalms enterchangeably.
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And when there was a Sermon, if any place of speciall importance were alleadged, that he would turne his Bible, to imprint the place in his mind the better both by hearing and seeing it.
And when there was a Sermon, if any place of special importance were alleged, that he would turn his bible, to imprint the place in his mind the better both by hearing and seeing it.
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He addeth besides, that the Emperour many times beeing as it were rauished with those things which he heard, rose vp sodainely out of his throne and chayre of estate,
He adds beside, that the Emperor many times being as it were ravished with those things which he herd, rose up suddenly out of his throne and chair of estate,
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and would stand a long while to heare more diligently, and though they which were next him did put him in minde to remember himselfe,
and would stand a long while to hear more diligently, and though they which were next him did put him in mind to Remember himself,
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yet he heard the word so attentiuely, that he would not heare them.
yet he herd the word so attentively, that he would not hear them.
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How do's this confound vs, that are farre inferiour euery way, when we heare and see that Emperours,
How do's this confound us, that Are Far inferior every Way, when we hear and see that emperors,
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and mightie kings and Potentates of the world, shewe such a good heart in hearing the word,
and mighty Kings and Potentates of the world, show such a good heart in hearing the word,
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and we in the meane time haue lumpish and dull spirits and affections, and are neuer a whit mooued? Certainely ye honourable children of God,
and we in the mean time have lumpish and dull spirits and affections, and Are never a whit moved? Certainly the honourable children of God,
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now Christ talketh with vs by the way, therefore let our hearts burne within vs;
now christ talketh with us by the Way, Therefore let our hearts burn within us;
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now Christ putteth his hand to the hole of the doore, therefore let our hearts be affectioned towards him;
now christ putteth his hand to the hold of the door, Therefore let our hearts be affectioned towards him;
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now our welbeloued speaketh, therefore let our soules melt;
now our well-beloved speaks, Therefore let our Souls melt;
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now the blessed virgin, yea a greater then the virgin, euen the virgins Sonne, saluteth vs and wisheth vs al haile out of his word,
now the blessed Virgae, yea a greater then the Virgae, even the Virgins Son, salutes us and wishes us all hail out of his word,
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therefore let the babe spring in our hearts for ioy;
Therefore let the babe spring in our hearts for joy;
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now the Almightie vttereth his voyce, therefore let our wings fall downe, and let vs wholly submit our selues to be taught of God.
now the Almighty uttereth his voice, Therefore let our wings fallen down, and let us wholly submit our selves to be taught of God.
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Euen as Cornelius the Centurion thought when he heard Peter preach, that he stood not before a man, but before the Lord:
Eve as Cornelius the Centurion Thought when he herd Peter preach, that he stood not before a man, but before the Lord:
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and Constantine the Emperour could neuer satisfie himselfe with reuerent attention of his good heart to the word.
and Constantine the Emperor could never satisfy himself with reverent attention of his good heart to the word.
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Then indeede shall we be good ground as all they are which with a good,
Then indeed shall we be good ground as all they Are which with a good,
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and a very good heart heare the word, and keepe it, and bring forth fruit with patience.
and a very good heart hear the word, and keep it, and bring forth fruit with patience.
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The second propertie of the good ground is this, that they keepe the word with a very good heart.
The second property of the good ground is this, that they keep the word with a very good heart.
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In our English translation it is read thus, with a good and an honest heart. But I follow the vulgar Latin which readeth thus;
In our English Translation it is read thus, with a good and an honest heart. But I follow the Vulgar Latin which readeth thus;
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With a good and a very good heart. And I refer the good heart to hearing, the very good heart to keeping;
With a good and a very good heart. And I refer the good heart to hearing, the very good heart to keeping;
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As if the words stood thus;
As if the words stood thus;
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Which with a good heart, heare the word, and with a very good heart keepe it,
Which with a good heart, hear the word, and with a very good heart keep it,
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and bring forth fruite with patience. To the matter then:
and bring forth fruit with patience. To the matter then:
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It is to no purpose that the seede be sowne, except it be couered in the earth.
It is to no purpose that the seed be sown, except it be covered in the earth.
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Neither that the word be heard, except it be kept.
Neither that the word be herd, except it be kept.
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Therefore saith the Prophet, In my heart haue I hid thy word, that I may not sinne against thee.
Therefore Says the Prophet, In my heart have I hid thy word, that I may not sin against thee.
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So that to keep the word with a very good heart, is to hide and couer this holy seede in the fallowe grounds of our heart, beeing plowed vp by the preaching of the Gospel.
So that to keep the word with a very good heart, is to hide and cover this holy seed in the fallow grounds of our heart, being plowed up by the preaching of the Gospel.
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Whereupon the kingdome of heauen is likened to a treasure hid in a field.
Whereupon the Kingdom of heaven is likened to a treasure hid in a field.
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And this very field is a faithfull heart, which keepeth & hideth in it selfe the word, which is the direct way to the kingdome of heauen.
And this very field is a faithful heart, which Keepeth & Hideth in it self the word, which is the Direct Way to the Kingdom of heaven.
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According to that of our Sauiour; The kingdome of heauen is within you.
According to that of our Saviour; The Kingdom of heaven is within you.
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Yea a faithfull heart, not onely is a field wherein is a treasure, but also is it selfe a treasure, wherein are both old and new things.
Yea a faithful heart, not only is a field wherein is a treasure, but also is it self a treasure, wherein Are both old and new things.
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For euery Scribe which is taught vnto the kingdom of heauen, is like vnto a housholder, which bringeth forth out of his treasure things both new and olde.
For every Scribe which is taught unto the Kingdom of heaven, is like unto a householder, which brings forth out of his treasure things both new and old.
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His heart is filled with a treasure of comforts, gathered out of the olde and new testament.
His heart is filled with a treasure of comforts, gathered out of the old and new Testament.
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The wise woman by whom is meant the spouse of Christ, keepes her candle alight the spouse of Christ, keepes her candle alight all the night long. The wise woman by whom is meant the spouse of christ, keeps her candle alight the spouse of christ, keeps her candle alight all the night long.
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Clemens vanderstandeth this light to be the heart, and he calleth the meditations of holy men, candles that neuer goe out.
Clemens vanderstandeth this Light to be the heart, and he calls the meditations of holy men, Candles that never go out.
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S. Austin writeth that among the Pagans in the temple of Venus, there was a candle which was called, vnextinguishable:
S. Austin Writeth that among the Pagans in the temple of Venus, there was a candle which was called, unextinguishable:
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whether this be true or no of Venus temple it is vncerten, only Austins report we haue for it:
whither this be true or no of Venus temple it is uncertain, only Austins report we have for it:
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but without all doubt in euery faithfull hearer and keeper of the word, who is the temple of the Holy Ghost, there is this candle or light that neuer goes out.
but without all doubt in every faithful hearer and keeper of the word, who is the temple of the Holy Ghost, there is this candle or Light that never Goes out.
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For so we reade, that the word of the Lord illuminateth the heart: there's the light. For so we read, that the word of the Lord illuminateth the heart: there's the Light.
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And that this light goes not out at any time, appeareth by that which is written elsewhere:
And that this Light Goes not out At any time, appears by that which is written elsewhere:
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ô Lord, how doe I loue thy statutes, they are my meditation continually? In the olde law those creatures onely were accompted cleane, which did chew the cud.
o Lord, how do I love thy statutes, they Are my meditation continually? In the old law those creatures only were accounted clean, which did chew the cud.
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No otherwise shal we be counted vncleane in the sight of God, if we chewe not the cud as it were,
No otherwise shall we be counted unclean in the sighed of God, if we chew not the cud as it were,
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and ruminate, and meditate of those things which we haue heard out of the word.
and ruminate, and meditate of those things which we have herd out of the word.
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For euen as it is not auaileable to eate, except the meate be inwardly digested and diuided to all the parts of the bodie:
For even as it is not available to eat, except the meat be inwardly digested and divided to all the parts of the body:
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so hearing is vnprofitable, vnlesse the word heard be kept in minde and memorie, and shewed and set forth in all the parts of our life.
so hearing is unprofitable, unless the word herd be kept in mind and memory, and showed and Set forth in all the parts of our life.
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Therefore they of Berraea were esteemed more noble then they of Thessalonica, because they after Paul had preached to them, conferred among themselues, Therefore they of Berea were esteemed more noble then they of Thessalonica, Because they After Paul had preached to them, conferred among themselves,
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and searched the Scriptures, not onely to see whether the Apostles doctrine were warrantable by the word,
and searched the Scriptures, not only to see whither the Apostles Doctrine were warrantable by the word,
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but also to confirme their owne memory, and to exercise their meditation in the Lawe of God.
but also to confirm their own memory, and to exercise their meditation in the Law of God.
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Now then ye holy ones of God, if we would be good ground indeed, as the Patriarch Iacob noted his sonne Iosephs dreames;
Now then you holy ones of God, if we would be good ground indeed, as the Patriarch Iacob noted his son Joseph's dreams;
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so let vs not onely heare, but also note the word.
so let us not only hear, but also note the word.
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For this is proper to the child of God, to haue the lawe of his God in his heart.
For this is proper to the child of God, to have the law of his God in his heart.
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Not noted in writing tables, or written in tables of stone, but noted and written in the fleshy tables of the heart.
Not noted in writing tables, or written in tables of stone, but noted and written in the fleshy tables of the heart.
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And euen as the holy virgin kept all those sayings, and pondered them in her heart, which were by the Shepheards reported and published abroad concerning her sonne Iesus: And even as the holy Virgae kept all those sayings, and pondered them in her heart, which were by the Shepherds reported and published abroad Concerning her son Iesus:
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in like manner they that are wise will heare, nay they will ponder and keepe those things which they haue heard, that so they may the better vnderstand the louing kindnesse of the Lord.
in like manner they that Are wise will hear, nay they will ponder and keep those things which they have herd, that so they may the better understand the loving kindness of the Lord.
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Especially seeing those things which we heare are no dreames, but vnsearcheable mysteries of our saluation:
Especially seeing those things which we hear Are no dreams, but unsearchable Mysteres of our salvation:
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neither are we that publish and preach them, such shepheards as the Angell spake vnto,
neither Are we that publish and preach them, such shepherds as the Angel spoke unto,
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but we are appointed to watch ouer the flocke which Christ hath bought with his blood.
but we Are appointed to watch over the flock which christ hath bought with his blood.
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Therefore if you would shewe your selues to be good ground, your very good heart must be as a field that hath a treasure hid in it:
Therefore if you would show your selves to be good ground, your very good heart must be as a field that hath a treasure hid in it:
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yea it must be as a treasure it selfe that hath olde and new things hidde in it:
yea it must be as a treasure it self that hath old and new things hid in it:
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it must be as a candle that neuer goes out: and as a cleane creature that neuer leaues chewing the cud:
it must be as a candle that never Goes out: and as a clean creature that never leaves chewing the cud:
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euen as Iacob noted his sonnes dreams, and the blessed virgin keept the shepheards sayings and pondered them in her heart.
even as Iacob noted his Sons dreams, and the blessed Virgae kept the shepherds sayings and pondered them in her heart.
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For they onely are good ground which with a good, and a very good heart, heare the word and keepe it and bring forth fruite with patience.
For they only Are good ground which with a good, and a very good heart, hear the word and keep it and bring forth fruit with patience.
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The third propertie of the good ground is this, that they bring forth fruite with patience.
The third property of the good ground is this, that they bring forth fruit with patience.
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Good ground is like a good tree. For indeede good ground will make a good tree.
Good ground is like a good tree. For indeed good ground will make a good tree.
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Now a good tree bringeth forth good fruite.
Now a good tree brings forth good fruit.
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And the blessed man which meditateth day and night in Gods law, is like a tree planted by the waters side, which bringeth forth his fruite in due season. And the blessed man which meditateth day and night in God's law, is like a tree planted by the waters side, which brings forth his fruit in due season.
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So that it is not enough for the word to go in at one eare & out at the other,
So that it is not enough for the word to go in At one ear & out At the other,
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but it must goe in at both cares by reuerent and religious hearing, and settle deepely into the heart by faithfull and diligent keeping,
but it must go in At both Cares by reverent and religious hearing, and settle deeply into the heart by faithful and diligent keeping,
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and lastly goe out at both hands, by bringing forth fruite with patience.
and lastly go out At both hands, by bringing forth fruit with patience.
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Simeon the sonne of Onias was as a faire Oliue tree, that is fruitfull, and as a Cypres tree which groweth vp to the cloudes.
Simeon the son of Onias was as a fair Olive tree, that is fruitful, and as a Cypress tree which grows up to the Clouds.
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A cypres tree is high but barren: an oliue is fruitfull but lowe.
A cypress tree is high but barren: an olive is fruitful but low.
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So a Christian, must not onely as a cypres tree, reach vp to the cloudes by meditation of high mysteries in the word,
So a Christian, must not only as a cypress tree, reach up to the Clouds by meditation of high Mysteres in the word,
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but also he must as an oliue tree bring forth fruite with patience. Then he shall be like Simeon, neither low, nor barren.
but also he must as an olive tree bring forth fruit with patience. Then he shall be like Simeon, neither low, nor barren.
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But though he be an oliue, yet he shall be as high as the cypres tree:
But though he be an olive, yet he shall be as high as the cypress tree:
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& though he be a cypres yet he shall be as fruitfull as the oliue tree. & though he be a cypress yet he shall be as fruitful as the olive tree.
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Noah is commanded to make a windowe in the top of the arke, and a dore in the side of it.
Noah is commanded to make a window in the top of the Ark, and a door in the side of it.
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A windowe is for the eie to looke out, a doore is for the whole bodie to goe out.
A window is for the eye to look out, a door is for the Whole body to go out.
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And in like manner he that would be good ground, must not onely make him a window for contēplation,
And in like manner he that would be good ground, must not only make him a window for contemplation,
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as Daniel did, at which he prayed thrise a day, but also a dore for action,
as daniel did, At which he prayed thrice a day, but also a door for actium,
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as Abraham did, at which he sate once a day.
as Abraham did, At which he sat once a day.
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At the window of contemplation he must meditate, with a very good heart to keepe the word:
At the window of contemplation he must meditate, with a very good heart to keep the word:
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at the dore of action he must go out to bring forth fruit with patience.
At the door of actium he must go out to bring forth fruit with patience.
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The Lord also commāded Moses to make a lauer with a base or with a foot. The Lord also commanded Moses to make a laver with a base or with a foot.
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Now the latine word Labiū signifies as well a lip, as a lauer. So that the lauer which washeth must haue a base:
Now the latin word Labiū signifies as well a lip, as a laver. So that the laver which washes must have a base:
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& the lip which vttereth great knowledge must haue a foot to walke according to it.
& the lip which uttereth great knowledge must have a foot to walk according to it.
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Otherwise if knowledge do not stand vpon doing & vpon fructifying as vpon a foote,
Otherwise if knowledge do not stand upon doing & upon fructifying as upon a foot,
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then questionles it is footlesse, & so consequētly it is bootlesse, & the lauer wanting a base is altogether vnprofitable.
then questionless it is footless, & so consequently it is bootless, & the laver wanting a base is altogether unprofitable.
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The Prophet Isai is willed to lift vp his voyce like a trumpet. Many things sound lowder then a trūpet, as the sea, the thunder, and such like. Yet he saies not; The Prophet Isaiah is willed to lift up his voice like a trumpet. Many things found Louder then a trumpet, as the sea, the thunder, and such like. Yet he Says not;
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Lift vp thy voyce as the sea, or lift vp thy voyce as the thunder; but lift vp thy voice as a trumpet.
Lift up thy voice as the sea, or lift up thy voice as the thunder; but lift up thy voice as a trumpet.
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Why so? Because a trumpeter when he sounds his trumpet, he windes it with his mouth,
Why so? Because a trumpeter when he sounds his trumpet, he winds it with his Mouth,
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& houlds it vp with his hand.
& holds it up with his hand.
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And so euery faithfull heart, which is as it were a spirituall trumpet to sound out the prayses of God;
And so every faithful heart, which is as it were a spiritual trumpet to found out the praises of God;
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must not only report them with his mouth, but also support them with his hand.
must not only report them with his Mouth, but also support them with his hand.
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And then indeed holding vp the word of life with his hand, and bringing forth the fruite thereof with patience, he shall lift vp his voyce like a trumpet.
And then indeed holding up the word of life with his hand, and bringing forth the fruit thereof with patience, he shall lift up his voice like a trumpet.
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The Patriarch Abraham buried Sarah in the caue of Macpelah, that is in a double sepulchre. The Patriarch Abraham buried Sarah in the cave of Machpelah, that is in a double Sepulchre.
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He that buries his mind in knowledge only, without any care of bringing forth fruit, he buries Sarah in a single sepulchre,
He that buries his mind in knowledge only, without any care of bringing forth fruit, he buries Sarah in a single Sepulchre,
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as Philo Iudaeus doth allegorize vpon this story;
as Philo Iudaeus does allegorise upon this story;
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but he that burieth his minde as well in the performance and practise of religion (which is all in all) as in the knowledge and vnderstanding of it, he buries Sarah in a double sepulchre.
but he that burieth his mind as well in the performance and practice of Religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double Sepulchre.
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And so must all we doe, which are the true children of Abraham.
And so must all we do, which Are the true children of Abraham.
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For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit.
For then with Abraham burying our Spirit in a double Sepulchre, we shall with Elisha have a double Spirit.
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A spirit that heareth the word with a very good heart, and with patience bringeth forth fruit.
A Spirit that hears the word with a very good heart, and with patience brings forth fruit.
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Neither is this addition (with patience) altogether to be omitted.
Neither is this addition (with patience) altogether to be omitted.
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For though a man can not heare the word without patience, nor keepe the word without patience,
For though a man can not hear the word without patience, nor keep the word without patience,
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yet patience is neuer so requisite, as in bringing forth fruite according to the word which we haue heard, and kept. Wherfore the holy Ghost saith;
yet patience is never so requisite, as in bringing forth fruit according to the word which we have herd, and kept. Wherefore the holy Ghost Says;
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Ye haue need of patience, that after ye haue don the will of God, ye may receiue the promise. You have need of patience, that After you have dONE the will of God, you may receive the promise.
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He saies not, After ye haue heard it with your eare, or kept it with your memory:
He Says not, After you have herd it with your ear, or kept it with your memory:
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but after ye haue done the will of God, and brought forth the fruite thereof, yee may receiue the promise.
but After you have done the will of God, and brought forth the fruit thereof, ye may receive the promise.
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For wherefore did not the stony ground bring forth fruite, but onely for want of patience.
For Wherefore did not the stony ground bring forth fruit, but only for want of patience.
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They receiued the worde with ioy, and seemed to haue very good hearts for a time:
They received the word with joy, and seemed to have very good hearts for a time:
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but in time of temptation for want of patience they fell away.
but in time of temptation for want of patience they fell away.
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Wherefore did not the thorny groūd bring forth fruit, but only for want of patience? After their departure wanting patience to digest their griefes, they were choked with cares,
Wherefore did not the thorny ground bring forth fruit, but only for want of patience? After their departure wanting patience to digest their griefs, they were choked with Cares,
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and so brought forth no fruite.
and so brought forth no fruit.
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Therfore as a good field must endure many a colde frost and snowe, and hard weather in the winter time,
Therefore as a good field must endure many a cold frost and snow, and hard weather in the winter time,
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before it can yeeld a fruitfull croppe in Summer:
before it can yield a fruitful crop in Summer:
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semblably he that would be good ground, must possesse his soule in much patience, and continually endure,
semblably he that would be good ground, must possess his soul in much patience, and continually endure,
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yea euen manfully reiect all the motions of his flesh, all the allurements of the world, all the tēptations of the deuill, whereby he may be hindred frō bringing forth the fruite of a good life, according to the holy will and word of God.
yea even manfully reject all the motions of his Flesh, all the allurements of the world, all the temptations of the Devil, whereby he may be hindered from bringing forth the fruit of a good life, according to the holy will and word of God.
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He must like a good tree, bring forth good fruite:
He must like a good tree, bring forth good fruit:
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he must with Simeon be not onely high as the cypres, but also fruitfull as the oliue:
he must with Simeon be not only high as the cypress, but also fruitful as the olive:
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he must with Noah make him, not onely a window for contemplation, but also a dore for action:
he must with Noah make him, not only a window for contemplation, but also a door for actium:
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he must with Moses, make him a lauer with a base: he must with Esay lift vp his voice like a trumpet;
he must with Moses, make him a laver with a base: he must with Isaiah lift up his voice like a trumpet;
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he must with Abraham bury Sarah in a double sepulchre: in one word, he must alwaies bring forth fruite with patience.
he must with Abraham bury Sarah in a double Sepulchre: in one word, he must always bring forth fruit with patience.
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For they only are good ground which with a good, and a very good heart, heare the word,
For they only Are good ground which with a good, and a very good heart, hear the word,
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and keepe it, and bring forth fruite with patience.
and keep it, and bring forth fruit with patience.
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To conclude then, It is not greatly needefull to exhort you with a good heart to heare the word.
To conclude then, It is not greatly needful to exhort you with a good heart to hear the word.
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Neuer heretofore such diligent hearing in the Court, as now a dayes. I dare be bold to say it;
Never heretofore such diligent hearing in the Court, as now a days. I Dare be bold to say it;
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All the preachers in England, in very many yeares by all their exhortations, could neuer haue done halfe so much good in this kind,
All the Preachers in England, in very many Years by all their exhortations, could never have done half so much good in this kind,
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as one onely, holy, and happie example hath done, which we see euery day before our eyes.
as one only, holy, and happy Exampl hath done, which we see every day before our eyes.
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Neither neede ye be greatly put in mind to keepe in mind the word heard. Memory ye haue enough, vnderstanding enough, knowledge enough, learning enough:
Neither need you be greatly put in mind to keep in mind the word herd. Memory you have enough, understanding enough, knowledge enough, learning enough:
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When you haue heard a Sermon, you can remember, and repeat, and carry away, and keepe much of it.
When you have herd a Sermon, you can Remember, and repeat, and carry away, and keep much of it.
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But this, this is the the thing which I must call vpon my selfe, and vpon all you to thinke of, to wit, that we bring forth the fruite of the word in patience, in temperance,
But this, this is the the thing which I must call upon my self, and upon all you to think of, to wit, that we bring forth the fruit of the word in patience, in temperance,
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and in all other vertues of a sanctified life.
and in all other Virtues of a sanctified life.
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For that Samaritan woman did not fill her pitcher at the well, to spill it by the way,
For that Samaritan woman did not fill her pitcher At the well, to spill it by the Way,
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but to carrie it home ful of water, and there to vse it as occasion seru'd.
but to carry it home full of water, and there to use it as occasion served.
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Here where the word is preached, is the well of liuing water, flowing forth to eternall life.
Here where the word is preached, is the well of living water, flowing forth to Eternal life.
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But this water we must carry away with vs, and keepe it to wash and purge our consciences, to clense our wayes, to water the rootes of Gods graces in vs continually, that we may bring forth fruit with patience.
But this water we must carry away with us, and keep it to wash and purge our Consciences, to cleanse our ways, to water the roots of God's graces in us continually, that we may bring forth fruit with patience.
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Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand,
Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand,
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or to sinell to it, as to be made apt thereby to bring forth the fruite of her wombe.
or to sinell to it, as to be made apt thereby to bring forth the fruit of her womb.
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To teach vs, that we must not labour so much to know the word, that we may subtilly dispute or discourse of it,
To teach us, that we must not labour so much to know the word, that we may subtly dispute or discourse of it,
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as to practise it that we may shewe the fruite of it in the amendment of our liues.
as to practise it that we may show the fruit of it in the amendment of our lives.
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Therefore king Dauid beeing readie to redresse diuers things among his people, saith in one of the psalmes;
Therefore King David being ready to redress diverse things among his people, Says in one of the psalms;
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O Lord, teach me goodnesse, and knowledge: knowledge, that I may keepe thy word; and goodnesse, that I may shewe the fruite of it.
Oh Lord, teach me Goodness, and knowledge: knowledge, that I may keep thy word; and Goodness, that I may show the fruit of it.
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For I am sure, saies he, that all my keeping without fructifying, al my knowledge without goodnesse, is to no purpose.
For I am sure, Says he, that all my keeping without fructifying, all my knowledge without Goodness, is to no purpose.
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Wherefore, ô Lord, giue me goodnesse and knowledge. But first goodnes, and then knowledge.
Wherefore, o Lord, give me Goodness and knowledge. But First Goodness, and then knowledge.
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Because indeede a little goodnesse, though it be neuer so small, is better then all knowledge,
Because indeed a little Goodness, though it be never so small, is better then all knowledge,
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though neuer so great. One handfull of goodnes is woorth a hundred headfulls of knowledge.
though never so great. One handful of Goodness is worth a hundred headfulls of knowledge.
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For the feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that do thereafter, the praise of it endureth for euer.
For the Fear of the Lord is the beginning of Wisdom, a good understanding have all they that do thereafter, the praise of it Endureth for ever.
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A good vnderstanding haue all they that doe thereafter. Why so? Because an ill vnderstanding haue all they that do not thereafter.
A good understanding have all they that do thereafter. Why so? Because an ill understanding have all they that do not thereafter.
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They that haue vnderstanding, and do not thereafter, that is, bring not forth fruite according to it, they haue an ill vnderstanding.
They that have understanding, and do not thereafter, that is, bring not forth fruit according to it, they have an ill understanding.
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But they that haue vnderstanding, and doe thereafter, and lead their life according to it, such haue a good vnderstanding.
But they that have understanding, and do thereafter, and led their life according to it, such have a good understanding.
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The praise of these shall endure for euer.
The praise of these shall endure for ever.
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O how highly shall Christ praise you, how richly shall he reward you, if you haue a conscionable care to expresse his vertues,
O how highly shall christ praise you, how richly shall he reward you, if you have a conscionable care to express his Virtues,
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and to be transsormed as it were into the obedience of his word? Then he shall say vnto you;
and to be transsormed as it were into the Obedience of his word? Then he shall say unto you;
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Come ye blessed of my Father, inherite the kingdome of heauen.
Come you blessed of my Father, inherit the Kingdom of heaven.
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For ye haue not onely heard my word, and kept it as farre as knowledge goes,
For you have not only herd my word, and kept it as Far as knowledge Goes,
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but also ye haue practised it, and fructified thereby. I was in prison, and ye visited me;
but also you have practised it, and fructified thereby. I was in prison, and you visited me;
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I was harborles, and ye lodged me; I was hungrie, and ye gaue me meate.
I was harborles, and you lodged me; I was hungry, and you gave me meat.
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These and such other haue beene the good fruites, which haue followed your hearing and keeping of my word.
These and such other have been the good fruits, which have followed your hearing and keeping of my word.
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Therefore now ye shall be praised for your weldoing, and for euer yee shall be blessed for your fruit-bearing.
Therefore now you shall be praised for your welldoing, and for ever ye shall be blessed for your Fruit bearing.
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Which God graunt to vs all for Iesus Christ his sake, to whome with the Father,
Which God grant to us all for Iesus christ his sake, to whom with the Father,
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and the holy Chost, be all honour and glorie, power and praise, dignitie and dominion, now and euermore. Amen. FINIS.
and the holy Chost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen. FINIS.
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Psal. 32.6. Surely in the floud of many waters they shall not come neere him. THe principall scope of the Prophet in this place is to prooue, that the righteousnesse,
Psalm 32.6. Surely in the flood of many waters they shall not come near him. THe principal scope of the Prophet in this place is to prove, that the righteousness,
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and so the blessednesse of man consisteth onely in the free forgiuenesse of his sinnes, and gratious imputation of Christs merits.
and so the blessedness of man Consisteth only in the free forgiveness of his Sins, and gracious imputation of Christ merits.
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His argument may be framed thus;
His argument may be framed thus;
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That which the whole church and euery godly man therein hath euer especially prayed for in all afflictions and troubles, that is happinesse:
That which the Whole Church and every godly man therein hath ever especially prayed for in all afflictions and Troubles, that is happiness:
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But for remission of sinnes euery godly man will pray in time of tribulation: Therefore this is the felicitie of the faithfull.
But for remission of Sins every godly man will pray in time of tribulation: Therefore this is the felicity of the faithful.
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To confirme this reason more fully he fetteth downe, first, the circumstances going before the prayer;
To confirm this reason more Fully he fetteth down, First, the Circumstances going before the prayer;
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For this shall euery one that is godly make his prayer vnto thee in a time whē thou mayst be found.
For this shall every one that is godly make his prayer unto thee in a time when thou Mayest be found.
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Then, the forme of the prayer it selfe;
Then, the Form of the prayer it self;
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Thou art a place to hide me in, thou shalt preserue me from trouble, thou shalt compasse me about with songs of deliuerance.
Thou art a place to hide me in, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance.
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Lastly, the effect following the prayer; Surely in the flood of many waters they shall not come neere him.
Lastly, the Effect following the prayer; Surely in the flood of many waters they shall not come near him.
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Prayer is the true sacrifice of faith. The efficacie whereof is briefly, but pithily set downe to the Hebrewes.
Prayer is the true sacrifice of faith. The efficacy whereof is briefly, but pithily Set down to the Hebrews.
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And I haue spoken els-where somewhat largely of this point. Now but a word onely to make a fit entrance into this sermon. Take it therefore thus.
And I have spoken elsewhere somewhat largely of this point. Now but a word only to make a fit Entrance into this sermon. Take it Therefore thus.
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The effects of prayer heretofore haue bin wonderfull. Prayer hath fet downe hailestones from heauen, to ouercome fiue Kings with their armies.
The effects of prayer heretofore have been wonderful. Prayer hath fetched down hailstones from heaven, to overcome fiue Kings with their armies.
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Prayer hath shut vp the windowes of heauen that it should not raine, and againe hath opened them that the earth might giue her encrease.
Prayer hath shut up the windows of heaven that it should not rain, and again hath opened them that the earth might give her increase.
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Prayer hath staied the swift course of the sunne, and caused it to goe backward fifteene degrees.
Prayer hath stayed the swift course of the sun, and caused it to go backward fifteene Degrees.
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Prayer hath held Gods hands that he could not strike when he was readie to plague his people.
Prayer hath held God's hands that he could not strike when he was ready to plague his people.
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Prayer without any other helpe or meanes hath throwne downe the strong walls of Iericho. Prayer hath deuided the sea, that the floods thereof could not come neere the Israelites.
Prayer without any other help or means hath thrown down the strong walls of Jericho. Prayer hath divided the sea, that the floods thereof could not come near the Israelites.
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In this place it deliuereth the faithfull man from all the dangers of this world. Surely in the flood of many waters they shall not come neere him. The summe is this;
In this place it Delivereth the faithful man from all the dangers of this world. Surely in the flood of many waters they shall not come near him. The sum is this;
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That no calamities of this world, no troubles of this life, no terrours of death, no guiltines of sinne, can be so great,
That no calamities of this world, no Troubles of this life, no terrors of death, no guiltiness of sin, can be so great,
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but that a godly man by meanes of his faith and felicitie in Christ, shall wade out of them well inough.
but that a godly man by means of his faith and felicity in christ, shall wade out of them well enough.
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For howsoeuer other things goe, stil he shall haue such a solace in his soule, such a comfort in his conscience, such a heauē in his heart, knowing himselfe reconciled to God,
For howsoever other things go, still he shall have such a solace in his soul, such a Comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God,
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and iustified by faith, that Surely in the flood of many waters they shall not come neare him.
and justified by faith, that Surely in the flood of many waters they shall not come near him.
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Which, that it may the better appeare, I shall desire you to obserue two things. The danger: the deliuerāce.
Which, that it may the better appear, I shall desire you to observe two things. The danger: the deliverance.
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The danger is in these words; In the flood of many waters. Where the tribulations that the godly man is subiect to in this life, are likened, First to waters: then to many waters:
The danger is in these words; In the flood of many waters. Where the tribulations that the godly man is Subject to in this life, Are likened, First to waters: then to many waters:
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thirdly, to a flood of many waters; In the flood of many waters. The deliuerance is in these words;
Thirdly, to a flood of many waters; In the flood of many waters. The deliverance is in these words;
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Surely they shall not come neare him. Where the deliuerance of the godly man hath three degrees also.
Surely they shall not come near him. Where the deliverance of the godly man hath three Degrees also.
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First they shal not come neare; secondly him, they shall not come neare him: then Surely, surely they shall not come neere him.
First they shall not come near; secondly him, they shall not come near him: then Surely, surely they shall not come near him.
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Surely in the flood of many waters, they shall not come neere him. First, the afflictions of the faithful are likened to waters.
Surely in the flood of many waters, they shall not come near him. First, the afflictions of the faithful Are likened to waters.
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Fire and water haue no mercie we say. But of the two water is the worst.
Fire and water have no mercy we say. But of the two water is the worst.
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For any fire may be quenched with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted.
For any fire may be quenched with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted.
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Canutus who was king of England, Scotland, Denmarke, Norway, and a great part of Sueuia all at once, sitting at a low water vpon the Thames shoare, commanded the water not to come neare him. Canute who was King of England, Scotland, Denmark, Norway, and a great part of Suevia all At once, sitting At a low water upon the Thames shore, commanded the water not to come near him.
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But notwithstanding his commandement the water returning and flowing againe, as that in Ezekiel which came to the ancles, then to the knees,
But notwithstanding his Commandment the water returning and flowing again, as that in Ezekielem which Come to the ankles, then to the knees,
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and yet higher to the necke, so neuer left rising till it came vp neere him and wet him.
and yet higher to the neck, so never left rising till it Come up near him and wet him.
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Then turning about to his noble men that were there attendant on him, he said, You call me your soueraigne Lord and Master,
Then turning about to his noble men that were there attendant on him, he said, You call me your sovereign Lord and Master,
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and yet I can not command this little channell of water, to keepe aloofe off from me.
and yet I can not command this little channel of water, to keep aloof off from me.
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Whereupon he went immediately to Westminster, and with his own hands set his crowne vpon the Crucifix there,
Whereupon he went immediately to Westminster, and with his own hands Set his crown upon the Crucifix there,
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and could neuer be perswaded after to weare it vpon his owne head.
and could never be persuaded After to wear it upon his own head.
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This experience that Canutus so mighty a king made, doth directly prooue, that no man but God onely can set bars and doores against the water, and say;
This experience that Canute so mighty a King made, does directly prove, that no man but God only can Set bars and doors against the water, and say;
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Hitherto shalt thou come, but no further, and here shalt thou stay thy proud waues.
Hitherto shalt thou come, but no further, and Here shalt thou stay thy proud waves.
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The afflictions of the righteous therefore beeing here compared to waters, must needs be very violent.
The afflictions of the righteous Therefore being Here compared to waters, must needs be very violent.
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For thus the Psalmist saith, Thine indignation lieth hard on me, and thou hast vexed me with all thy waues. And God himselfe;
For thus the Psalmist Says, Thine Indignation lies hard on me, and thou hast vexed me with all thy waves. And God himself;
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I will powre out my wrath vpon thee, as water. So that the securitie and felicitie of the faithful man is inuincible.
I will pour out my wrath upon thee, as water. So that the security and felicity of the faithful man is invincible.
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He may be often in danger of tribulatiōs as of great waues or waters, but they shall neuer ouerwhelme him; He may be often in danger of tribulations as of great waves or waters, but they shall never overwhelm him;
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Surely in the floud of many waters they shall not come neere him. But these our tribulations which are waters, are also many waters.
Surely in the flood of many waters they shall not come near him. But these our tribulations which Are waters, Are also many waters.
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Our common prouerb is, Seldome comes sorrow alone. But as waters come rouling and wauing many together:
Our Common proverb is, Seldom comes sorrow alone. But as waters come ruling and waving many together:
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so the miseries of this life.
so the misery's of this life.
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The Prophet Ezekiel saw the roule of a booke written within and without, and there was written therein, Lamentations, and singing, and woe. The Prophet Ezekielem saw the roll of a book written within and without, and there was written therein, Lamentations, and singing, and woe.
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This booke is written within and without, to shew that many are the troubles of the righteous, both outward and inward.
This book is written within and without, to show that many Are the Troubles of the righteous, both outward and inward.
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And it is two to one if any thing befall vs, it is rather an ill happe, then a good happe.
And it is two to one if any thing befall us, it is rather an ill happen, then a good happen.
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Seeing for one singing, there is in the booke a double sorrowing, lamentations, and woe. Or if it be read as some translate it;
Seeing for one singing, there is in the book a double sorrowing, lamentations, and woe. Or if it be read as Some translate it;
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Lamentations, and mourning, and woe, then it is yet more plaine, th•• in this world many troubles as many waters come ••e in the necke of an other, no earthly ioy or comfort comming betweene. Lamentations, and mourning, and woe, then it is yet more plain, th•• in this world many Troubles as many waters come ••e in the neck of an other, no earthly joy or Comfort coming between.
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This the good King greatly complaineth of, One deepe calleth an other because of the noise of the water pipes, all thy floods and stormes haue gone ouer me. This the good King greatly Complaineth of, One deep calls an other Because of the noise of the water pipes, all thy floods and storms have gone over me.
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And Iob, He hath giuen me one wound vpon an other, and he hath runne vpon me as a gyant.
And Job, He hath given me one wound upon an other, and he hath run upon me as a giant.
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And Saint Paul though in one place he write God shewed mercie toward him, that he should not haue sorow vpon sorow, And Saint Paul though in one place he write God showed mercy towards him, that he should not have sorrow upon sorrow,
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yet oftentimes elswhere he speaketh of his owne manifold daungers. I suffered thrice shipwracke, saies he:
yet oftentimes elsewhere he speaks of his own manifold dangers. I suffered thrice shipwreck, Says he:
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night and day haue I bin in the deepe sea.
night and day have I been in the deep sea.
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In iourneying I was often, in perills of waters, in perills of robbers, in perills of mine owne nation, in perills among the Gentiles, in perills in the citie, in perills in the wildernesse, in perills in the sea, in perills among false brethren.
In journeying I was often, in perils of waters, in perils of robbers, in perils of mine own Nation, in perils among the Gentiles, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers.
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Thus we see how many waters the godly man is subiect to in this life. For one ioy he hath at the least two sorovves, if he haue no more: one deepe calleth an other: one vvound bringeth an other: he hath sorovv vpon sorovv: perills vpon perills. Many vvaters: many dangers.
Thus we see how many waters the godly man is Subject to in this life. For one joy he hath At the least two sorrows, if he have no more: one deep calls an other: one wound brings an other: he hath sorrow upon sorrow: perils upon perils. Many waters: many dangers.
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Neuerthelesse, Surely in the flood of many vvaters, they shal not come neare him. Thirdly, the dangers of this life, are as a flood.
Nevertheless, Surely in the flood of many waters, they shall not come near him. Thirdly, the dangers of this life, Are as a flood.
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The very naming and mentioning of a flood must needes be very terrible, euer since Noahs flood destroyed the whole world.
The very naming and mentioning of a flood must needs be very terrible, ever since Noahs flood destroyed the Whole world.
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For euen as a horse or a mule of whom the Prophet a little after speaketh in this Psalm.
For even as a horse or a mule of whom the Prophet a little After speaks in this Psalm.
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hauing been once well lashed with a whippe, doth euer after feare if he heare but the bell which is tied to the whip: having been once well lashed with a whip, does ever After Fear if he hear but the bell which is tied to the whip:
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so man since the world was so well scoured and scourged with a flood, could neuer almost abide either to talke or thinke of it.
so man since the world was so well scoured and scourged with a flood, could never almost abide either to talk or think of it.
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Now though our whole life be nothing els but a flood of many waters, yet nothing in the world may more fitly be so called,
Now though our Whole life be nothing Else but a flood of many waters, yet nothing in the world may more fitly be so called,
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then our going out of the world.
then our going out of the world.
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This indeede bringeth with it a flood of many waters, and an Ocean sea of infinite cares.
This indeed brings with it a flood of many waters, and an Ocean sea of infinite Cares.
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Aristotle writeth that nothing is so terrible as death, which Antiochus feeling sensibly in himselfe, crieth out thus, Oh into what aduersitie am I come,
Aristotle Writeth that nothing is so terrible as death, which Antiochus feeling sensibly in himself, cries out thus, O into what adversity am I come,
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and into what floods of miserie am I now fallen? He addeth the reason anon after;
and into what floods of misery am I now fallen? He adds the reason anon After;
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For I must die with great sorrowe in a strange land.
For I must die with great sorrow in a strange land.
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What speake I of a wicked tyrant? Holy men often are in great perplexitie at the time of their departure.
What speak I of a wicked tyrant? Holy men often Are in great perplexity At the time of their departure.
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S. Hierom writeth of Hilarion, that being ready to giue vp the ghost, he said thus to his soule;
S. Hieronymus Writeth of Hilarion, that being ready to give up the ghost, he said thus to his soul;
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Go forth my soule, why fearest thou? go forth, why tremblest thou? Thou hast serued Christ almost these threescore and ten yeares,
Go forth my soul, why Fearest thou? go forth, why tremblest thou? Thou hast served christ almost these threescore and ten Years,
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and dost thou nowe feare death? Christ himselfe also feeling that he was compassed about with the sorrowes of death, began to be afraid,
and dost thou now Fear death? christ himself also feeling that he was compassed about with the sorrows of death, began to be afraid,
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and to be in great heauinesse, and he said moreouer, My soule is very heauie euen to the death.
and to be in great heaviness, and he said moreover, My soul is very heavy even to the death.
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I know well Christ was afraid without sinne, nay with great comfort. For he praieth thus, Not as I will, but as thou wilt. I know well christ was afraid without sin, nay with great Comfort. For he Prayeth thus, Not as I will, but as thou wilt.
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And againe, Into thy hands I commit my spirit.
And again, Into thy hands I commit my Spirit.
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This then was his comfort, that the Iewes could doe nothing in putting him to death,
This then was his Comfort, that the Iewes could do nothing in putting him to death,
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but as S. Peter testifieth, that onely which his father both by his counsell and will had decreed,
but as S. Peter Testifieth, that only which his father both by his counsel and will had decreed,
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and by his hand had ordained.
and by his hand had ordained.
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Hilarion also that holy antient Father comforteth himself with this, that he had serued Christ almost seauentie yeares.
Hilarion also that holy ancient Father comforts himself with this, that he had served christ almost seauentie Years.
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Other children of God haue had other comforts, and all haue this, that both in life and in death they are happie in Christ.
Other children of God have had other comforts, and all have this, that both in life and in death they Are happy in christ.
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Howbeit seeing many holy Christians, and euen Christ himselfe feared death, it remaineth that death simply and in it selfe considered, is a flood of many waters.
Howbeit seeing many holy Christians, and even christ himself feared death, it remains that death simply and in it self considered, is a flood of many waters.
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But yet the faithfull man euen in death is out of all danger. Surely in the floods of many waters, they shall not come neere him.
But yet the faithful man even in death is out of all danger. Surely in the floods of many waters, they shall not come near him.
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Thus much for the first part which is the danger; In the flood of many waters.
Thus much for the First part which is the danger; In the flood of many waters.
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The second part followeth, which is the deliuerance; Surely, they shall not come neere him. First, they shall not come neere.
The second part follows, which is the deliverance; Surely, they shall not come near him. First, they shall not come near.
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They, that is, The waters shall not come neere.
They, that is, The waters shall not come near.
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The holy Church and euery member thereof is likened to a house built vpon a rocke.
The holy Church and every member thereof is likened to a house built upon a rock.
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Vpon which though the winds blow, and the floods beate, yet it can not be throwne downe, Upon which though the winds blow, and the floods beat, yet it can not be thrown down,
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because it is built vpon a rocke. So that the floods which shake it, can neuer come neere it to ouerthrowe it.
Because it is built upon a rock. So that the floods which shake it, can never come near it to overthrown it.
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The same may be said of the ship couered with waters. It might well floate, but it could neuer be drowned.
The same may be said of the ship covered with waters. It might well float, but it could never be drowned.
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For as soone as the Disciples cryed vpon Christ to saue them, presently there followed a great calme.
For as soon as the Disciples cried upon christ to save them, presently there followed a great Cam.
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Therefore Luther when his life was sought of all the world in a manner, translated the Psalme Deus noster refugium, into dumb meeter,
Therefore Luther when his life was sought of all the world in a manner, translated the Psalm Deus Noster refugium, into dumb meeter,
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and caused it to be sung in all the reformed Churches. God is our hope and strength:
and caused it to be sung in all the reformed Churches. God is our hope and strength:
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a very present helpe in trouble.
a very present help in trouble.
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Therefore will we not feare though the earth be mooued, and though the hills be carried into the midst of the sea.
Therefore will we not Fear though the earth be moved, and though the hills be carried into the midst of the sea.
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Though the waues thereof rage and swell: and though the mountaines shake at the tempest of the same.
Though the waves thereof rage and swell: and though the Mountains shake At the tempest of the same.
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S. Peter the Apostle began to sincke, but he sunke not right downe. Christ was readie at hand to helpe him.
S. Peter the Apostle began to sink, but he sunk not right down. christ was ready At hand to help him.
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For as soone as he sawe himselfe in present perill and danger, forthwith he cried, Master saue me. Saue me O God:
For as soon as he saw himself in present peril and danger, forthwith he cried, Master save me. Save me Oh God:
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for the waters are come in euen vnto my soule. I sticke fast in the deepe mire where no ground is: for the waters Are come in even unto my soul. I stick fast in the deep mire where no ground is:
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I am come into deepe waters, so that the floods runne ouer me.
I am come into deep waters, so that the floods run over me.
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Take me out of the mire that I sinke not, and out of the deepe vvaters.
Take me out of the mire that I sink not, and out of the deep waters.
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Let not the vvater flood drovvne me, neither let the deepe svvallovv me vp: and let not the pit shut her mouth vpon me.
Let not the water flood drown me, neither let the deep swallow me up: and let not the pit shut her Mouth upon me.
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S. Paul likevvise suffered shipvvracke, but lost not by it one haire of his head. Whereby vve may see the absurditie of the Papists.
S. Paul likewise suffered shipwreck, but lost not by it one hair of his head. Whereby we may see the absurdity of the Papists.
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They vvould prooue that iustifying grace may be lost, because some haue made shippevvracke of faith.
They would prove that justifying grace may be lost, Because Some have made shippevvracke of faith.
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But if vve should graunt them that the Apostle speaketh of iustifying not of historicall faith, But if we should grant them that the Apostle speaks of justifying not of historical faith,
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yet vve haue the helpe of a second ansvver. To vvit, that shipvvracke is one thing, and drowning an other.
yet we have the help of a second answer. To wit, that shipwreck is one thing, and drowning an other.
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Therefore faith which is wrackt is not by and by drowned.
Therefore faith which is wracked is not by and by drowned.
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For it may happen to suffer shipwracke as S. Paul did, and swimme out safe to the shore.
For it may happen to suffer shipwreck as S. Paul did, and swim out safe to the shore.
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But this is but a touch by the way. Meane season we see how safe and secure the faithfull man is in Christ.
But this is but a touch by the Way. Mean season we see how safe and secure the faithful man is in christ.
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He is a house, to which the floods may come neere to shake it, but neuer to throwe it downe, he is a ship, which the waues may come neer to tosse it,
He is a house, to which the floods may come near to shake it, but never to throw it down, he is a ship, which the waves may come near to toss it,
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but neuer to turne it ouer: euen as Saint Peter began to sinke, but still kept vp his head:
but never to turn it over: even as Saint Peter began to sink, but still kept up his head:
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and S. Paul suffered shipvvrack, but vvas not a haire the vvorse for it. Surely in the flood of many vvaters, they shall not come neare him. Secondly, him.
and S. Paul suffered shipwreck, but was not a hair the Worse for it. Surely in the flood of many waters, they shall not come near him. Secondly, him.
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They shall not come neere him. This word must in no case be omitted. It helpeth vs to answer a very strong obiection.
They shall not come near him. This word must in no case be omitted. It Helpeth us to answer a very strong objection.
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For it may be saide, Many holy men haue lost their goods, haue suffered great tormēts in their bodie, haue beene troubled also in minde;
For it may be said, Many holy men have lost their goods, have suffered great torments in their body, have been troubled also in mind;
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how then did not the floods of many waters come neere them? The word Him helps vs to an answer.
how then did not the floods of many waters come near them? The word Him helps us to an answer.
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The very Philosophers themselues reckned their goods pertained no more to them, then be it spoken with reuerence & regard, the parings of their nailes.
The very Philosophers themselves reckoned their goods pertained no more to them, then be it spoken with Reverence & regard, the parings of their nails.
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Zenon hearing newes he had lost all he had by sea, said onely thus; Thou hast done very well Fortune to leaue me nothing but my cloake.
Zenon hearing news he had lost all he had by sea, said only thus; Thou hast done very well Fortune to leave me nothing but my cloak.
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An other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner;
an other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spoke thus to the executioner;
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Beate and bray as long as thou wilt Anaxarchus his bag or sachell (so he called his owne bodie) but Anaxarchus thou canst not touch.
Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body) but Anaxarchus thou Canst not touch.
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Yet these making so small reckoning of their goods and bodie, set their minde notwithstanding at a high rate.
Yet these making so small reckoning of their goods and body, Set their mind notwithstanding At a high rate.
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The minde of a man, is himselfe, say they. The mind of a man, is himself, say they.
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Hence it is that Iulius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spake to him thus, What meanest thou to feare base fellow, dost thou not know thou cariest Caesar with thee? As if he should say, Caesars bodie may well be drowned,
Hence it is that Julius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spoke to him thus, What Meanest thou to Fear base fellow, dost thou not know thou carriest Caesar with thee? As if he should say, Caesars body may well be drowned,
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as any other mans may, but his mind, his magnanimitie, his valour, his fortitude, can neuer be drowned. Thus farre went Philosophie:
as any other men may, but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus Far went Philosophy:
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But Diuinitie goeth a degree further.
But Divinity Goes a degree further.
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For Philosophie defineth Him, that is a man, by his reason and the morall vertues of the minde;
For Philosophy defineth Him, that is a man, by his reason and the moral Virtues of the mind;
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but Diuinitie defineth a Christian man by his faith and his coniunction thereby with Christ. Excellently saith S. Austin:
but Divinity defineth a Christian man by his faith and his conjunction thereby with christ. Excellently Says S. Austin:
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Whence com's it, that the soule dyeth? Because faith is not in it. Whence that the body dieth? Because a soule is not in it.
Whence com's it, that the soul Dies? Because faith is not in it. Whence that the body Dieth? Because a soul is not in it.
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Therefore the soule of thy soule is faith.
Therefore the soul of thy soul is faith.
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So that if we would knowe what is a faithfull man, we must define Him, not by his natural soule,
So that if we would know what is a faithful man, we must define Him, not by his natural soul,
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as he is reasonable, but by the soule of his soule, which is his faith.
as he is reasonable, but by the soul of his soul, which is his faith.
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And then we may easily answer the obiection, that a flood may come neere a faithfull mans goods, neere his bodie, neere his reasonable soule,
And then we may Easily answer the objection, that a flood may come near a faithful men goods, near his body, near his reasonable soul,
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but to his faith, that is to Him, it can neuer come neere.
but to his faith, that is to Him, it can never come near.
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For if you speake of the life and essence of him, that it is faith, the Prophet also witnesseth, The iust shall liue by faith.
For if you speak of the life and essence of him, that it is faith, the Prophet also Witnesseth, The just shall live by faith.
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And the Apostle, Now I liue not, but Christ liueth in me: And the Apostle, Now I live not, but christ lives in me:
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but that I liue, I liue by faith in the sonne of God, who loued me; and gaue himselfe for me.
but that I live, I live by faith in the son of God, who loved me; and gave himself for me.
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And he that was wiser then all the Philosophers determineth this doubt thus; The summe of the matter when you haue heard all is this:
And he that was Wiser then all the Philosophers determineth this doubt thus; The sum of the matter when you have herd all is this:
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Feare God, and keepe his commandements; for this is all of man. All of man, what's that.
fear God, and keep his Commandments; for this is all of man. All of man, what's that.
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All of man which will hold out against all floods of many waters. For the goods of man may be gotten away by forged cauillation:
All of man which will hold out against all floods of many waters. For the goods of man may be got away by forged cavillation:
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the bodie of man may be weakened by sickenesse:
the body of man may be weakened by sickness:
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the soule of man and the faculties thereof, as memorie, witte, and such like, may be impaired by age,
the soul of man and the faculties thereof, as memory, wit, and such like, may be impaired by age,
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but faith in Christ, the feare of God, a care to keepe his commandements, is all of man, which no floods, either in life or in death can ouerwhelme.
but faith in christ, the Fear of God, a care to keep his Commandments, is all of man, which no floods, either in life or in death can overwhelm.
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All of man, wherein man ought to imploy himselfe while he is aliue, and without which, man is but vanitie when he is dead,
All of man, wherein man ought to employ himself while he is alive, and without which, man is but vanity when he is dead,
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but with which, man both in life and death is most blessed.
but with which, man both in life and death is most blessed.
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For if this be the summe of all, then of any thing but this there is no reckoning at all to be made.
For if this be the sum of all, then of any thing but this there is no reckoning At all to be made.
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I haue praied for thee, saith our Sauiour, that thy faith should not faile, and the gates of hell shall not preuaile against thee.
I have prayed for thee, Says our Saviour, that thy faith should not fail, and the gates of hell shall not prevail against thee.
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For loue is strong as death: ielously is cruell as the graue: the coales thereof are fiery coales, and a vehement flame.
For love is strong as death: jealously is cruel as the graven: the coals thereof Are fiery coals, and a vehement flame.
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Much water cannot quench loue, neither can the floods drowne it.
Much water cannot quench love, neither can the floods drown it.
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Euen as Paul also glorieth, that nothing can separate him from the loue of God which is in Christ Iesus.
Eve as Paul also Glorieth, that nothing can separate him from the love of God which is in christ Iesus.
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Wherefore seeing the godly man is so inuincible, that neither the gates of hell, nor the floud-gates of many waters, can preuaile against him;
Wherefore seeing the godly man is so invincible, that neither the gates of hell, nor the floodgates of many waters, can prevail against him;
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Surely in the flood of many waters, they shall not come neere him. In the last place must be considered the asseueration Surely.
Surely in the flood of many waters, they shall not come near him. In the last place must be considered the asseveration Surely.
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For if both liuing and dying my felicitie be most certaine in Christ, and yet I know not so much, what comfort can I gather thereby? Now in all aduersities this is my greatest ioy, that the fauour of God which is most constant in it selfe, is fully assured also to me.
For if both living and dying my felicity be most certain in christ, and yet I know not so much, what Comfort can I gather thereby? Now in all adversities this is my greatest joy, that the favour of God which is most constant in it self, is Fully assured also to me.
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For, I know that my redeemer liueth. And if I be iudged, I know I shall be found righteous.
For, I know that my redeemer lives. And if I be judged, I know I shall be found righteous.
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And I know whom I haue beleeued, and I am sure.
And I know whom I have believed, and I am sure.
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In one word, I am Surely perswaded, that neither life nor death, nor any thing else can separate vs from Christ.
In one word, I am Surely persuaded, that neither life nor death, nor any thing Else can separate us from christ.
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Nay in all the flood of waters we shalbe more then conquerours. They shall not come neere to conquer vs. But rather we shall conquer them.
Nay in all the flood of waters we shall more then conquerors. They shall not come near to conquer us But rather we shall conquer them.
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Yea that which is strangest of all. Surely we shall be more then conquerours ouer them.
Yea that which is strangest of all. Surely we shall be more then conquerors over them.
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Though an host of men were laid against me, yet shall not my heart be afraid:
Though an host of men were laid against me, yet shall not my heart be afraid:
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and though there rose vp warre against me, yet will I put my trust in it. and though there rose up war against me, yet will I put my trust in it.
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Not in him, as it is ill translated in the English, but in it; that is, In the very warre it selfe. I will not feare.
Not in him, as it is ill translated in the English, but in it; that is, In the very war it self. I will not Fear.
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Nay I will be of good hope. Yea Surely in the very warre will I hope and trust.
Nay I will be of good hope. Yea Surely in the very war will I hope and trust.
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For euen as a building made archwise, the more waight is laid vpon it, the more strong still it is:
For even as a building made archwise, the more weight is laid upon it, the more strong still it is:
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so the more force and strength is brought against me, the greater triumph and victorie I shall haue.
so the more force and strength is brought against me, the greater triumph and victory I shall have.
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Therefore I will not be afraid of ten thousand of the people, that haue set themselues against me round about. Therefore I will not be afraid of ten thousand of the people, that have Set themselves against me round about.
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For a thousand of them shall fall at my side, and ten thousand at my right hand,
For a thousand of them shall fallen At my side, and ten thousand At my right hand,
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but they shall not come neere me.
but they shall not come near me.
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The Arke in the flood was not drowned, as other things were, but floated vpon the waters.
The Ark in the flood was not drowned, as other things were, but floated upon the waters.
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Yea the higher the waters encreased, the higher Surely for that did the Arke still arise.
Yea the higher the waters increased, the higher Surely for that did the Ark still arise.
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Likewise the red sea did not hinder the Israelites passage, but opened an easie way to thē.
Likewise the read sea did not hinder the Israelites passage, but opened an easy Way to them.
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Yea Surely it was moreouer as a wall to backe them against all their enemies. The words of S. Iames are very plaine;
Yea Surely it was moreover as a wall to back them against all their enemies. The words of S. James Are very plain;
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My brethen, compt it exceeding ioy when you fall into diuers temptations. Tentation of it selfe doth vexe and disquiet a man.
My brethren, count it exceeding joy when you fallen into diverse temptations. Tentation of it self does vex and disquiet a man.
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But to the godly it is a ioy.
But to the godly it is a joy.
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As we read elswhere, That they which are iustified by faith haue peace, nay, haue easie accesse to God, and great ioy in tribulations.
As we read elsewhere, That they which Are justified by faith have peace, nay, have easy access to God, and great joy in tribulations.
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But the Apostle adding, that this ioy is not common or ordinarie, but Surely exceeding ioy, raiseth vp the amplification as high as may be. Whereunto S. Paul also accordeth;
But the Apostle adding, that this joy is not Common or ordinary, but Surely exceeding joy, Raiseth up the amplification as high as may be. Whereunto S. Paul also accords;
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We are afflicted on euery side, yet we are not in distresse: in pouertie, but not ouercome of pouertie:
We Are afflicted on every side, yet we Are not in distress: in poverty, but not overcome of poverty:
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we are persecuted, but not forsaken: cast downe, but we perish not. Here he prooueth directly, that the flood commeth not neere the faithfull.
we Are persecuted, but not forsaken: cast down, but we perish not. Here he proveth directly, that the flood comes not near the faithful.
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But where is the Surely? It followeth in the same epistle; As dying, and behold we liue:
But where is the Surely? It follows in the same epistle; As dying, and behold we live:
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as chastened, and yet not killed: as sorrowing, and yet alwaies reioycing: as poore, and yet making many rich:
as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet making many rich:
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as hauing nothing, and yet possessing all things. O the securitie and felicitie of the faithfull!
as having nothing, and yet possessing all things. O the security and felicity of the faithful!
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For his faith maketh life of death: ioy of sorrowe: riches of pouertie.
For his faith makes life of death: joy of sorrow: riches of poverty.
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What shall I say more? or what would you haue me say more? or what can I say more, thē as the Apostle saies? It makes all things of nothing.
What shall I say more? or what would you have me say more? or what can I say more, them as the Apostle Says? It makes all things of nothing.
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As hauing nothing saies he, and yet possessing all things.
As having nothing Says he, and yet possessing all things.
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But the speciall thing to be noted in this sentence is, As dying, and Behold we liue.
But the special thing to be noted in this sentence is, As dying, and Behold we live.
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For they import, that death is no death, but As it were death, to wit, an image or a shadowe of death:
For they import, that death is no death, but As it were death, to wit, an image or a shadow of death:
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beeing indeed life, and Surely a better life and more immortall then we had here.
being indeed life, and Surely a better life and more immortal then we had Here.
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Therefore he saies, Behold we liue, to shewe that by death the faithfull liue a life wherein there is some great specialty and excellencie worthie indeede to be beholded and regarded. As if he should say;
Therefore he Says, Behold we live, to show that by death the faithful live a life wherein there is Some great specialty and excellency worthy indeed to be beholded and regarded. As if he should say;
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Behold we liue, Behold we liue a more happy life, then euer we liu'd in our life.
Behold we live, Behold we live a more happy life, then ever we lived in our life.
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S. Augustin often commendeth the saying of his master S. Ambrose when he was ready to die.
S. Augustin often commends the saying of his master S. Ambrose when he was ready to die.
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Speaking to Stilico and others about his bed;
Speaking to Stilico and Others about his Bed;
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I haue not liued so among you, saith he, that I am ashamed to liue longer if it please God: I have not lived so among you, Says he, that I am ashamed to live longer if it please God:
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and yet againe I am not afraid to die, because we haue a good Lord. He doth not say, Mine owne goodnesse putts me out of feare, but Gods goodnesse.
and yet again I am not afraid to die, Because we have a good Lord. He does not say, Mine own Goodness putts me out of Fear, but God's Goodness.
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This goodnesse of God makes me quiet in my conscience, and secure in soule, readie to embrace death whensoeuer it commeth. Wherefore Surely is fitly added.
This Goodness of God makes me quiet in my conscience, and secure in soul, ready to embrace death whensoever it comes. Wherefore Surely is fitly added.
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For afflictions as waters doe not ouercome the faithfull. Nay they come not neere him. But trariwise the faithfull conquereth afflictions.
For afflictions as waters do not overcome the faithful. Nay they come not near him. But trariwise the faithful conquereth afflictions.
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Yea Surely he is in them all more then a conquerour. In warre he is not afraid. Rather he greatly hopeth.
Yea Surely he is in them all more then a conqueror. In war he is not afraid. Rather he greatly Hopes.
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And Surely euen in the very warre he hopeth. The flood of waters commeth not neere to drowne the arke, but lift it vp.
And Surely even in the very war he Hopes. The flood of waters comes not near to drown the Ark, but lift it up.
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And so much the higher Surely the arke still riseth as the flood riseth. The sea staieth not the Israelites passage.
And so much the higher Surely the Ark still Riseth as the flood Riseth. The sea stayeth not the Israelites passage.
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It is a dry land for them to march on. As a wall moreouer to backe them Surely against all their enemies.
It is a dry land for them to march on. As a wall moreover to back them Surely against all their enemies.
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Tentation not onely is no matter of sorrowe, but also on the other side of ioy, and Surely of great ioy.
Tentation not only is no matter of sorrow, but also on the other side of joy, and Surely of great joy.
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Death is no death, but a life, and Surely such a life, as onely of it we may say, Behold we liue.
Death is no death, but a life, and Surely such a life, as only of it we may say, Behold we live.
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So happy both in life and death is the faithfull man; Surely in the flood of many waters, they shall not come neere him. To conclude then;
So happy both in life and death is the faithful man; Surely in the flood of many waters, they shall not come near him. To conclude then;
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No calamitie or aduersitie can possibly disseuer that coniunction which faith maketh of euery godly man with Christ.
No calamity or adversity can possibly dissever that conjunction which faith makes of every godly man with christ.
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For feeling the remission of his sinnes assured and sealed vnto him, he contemneth not onely the works of the world and dismayments of his conscience,
For feeling the remission of his Sins assured and sealed unto him, he contemneth not only the works of the world and dismayments of his conscience,
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but euen the very feares and terrors of death.
but even the very fears and terrors of death.
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This our deare brother M. Edward Liuely, who now resteth in the Lord, led a life which in a manner was nothing els but a continuall flood of many waters.
This our deer brother M. Edward Lively, who now rests in the Lord, led a life which in a manner was nothing Else but a continual flood of many waters.
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Neuer out of suites of law, neuer-ceasing disquieters of his studie. His goods distrained, and his cattle driuen off his ground as Iobs was.
Never out of suits of law, never-ceasing disquieters of his study. His goods distrained, and his cattle driven off his ground as Jobs was.
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His deare wise beeing not so well able to beare so great a flood as he,
His deer wise being not so well able to bear so great a flood as he,
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euen for very sorrowe presently died. A lamentable and ruefull case.
even for very sorrow presently died. A lamentable and rueful case.
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So many children to hang vpon his hand, for which he had neuer maintenance, neither yet now had stay, his wife beeing gone.
So many children to hang upon his hand, for which he had never maintenance, neither yet now had stay, his wife being gone.
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Well, but that sorrowfull time was blowne ouer. He was appointed to be one of the chiefest translatours.
Well, but that sorrowful time was blown over. He was appointed to be one of the chiefest translators.
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And as soone as it was knowne how far in this trauaile he did more then any of the rest, he was very well prouided for in respect of liuing.
And as soon as it was known how Far in this travail he did more then any of the rest, he was very well provided for in respect of living.
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For which my L. his Grace of Canterbury now liuing, is much to be reuerenced and honoured.
For which my L. his Grace of Canterbury now living, is much to be reverenced and honoured.
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But being so well to passe both for himselfe and for his children, sodainely he fell sicke.
But being so well to pass both for himself and for his children, suddenly he fell sick.
p-acp vbg av av pc-acp vvi d p-acp px31 cc p-acp po31 n2, av-j pns31 vvd j.
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708
He was taken with an ague & a squinsey both together.
He was taken with an ague & a squinsy both together.
pns31 vbds vvn p-acp dt n1 cc dt n1 av-d av.
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709
And the more vsuall that was, the lesse dangerous was this accompted, but the euent shewes the contrary.
And the more usual that was, the less dangerous was this accounted, but the event shows the contrary.
cc dt av-dc j cst vbds, dt av-dc j vbds d vvn, cc-acp dt n1 vvz dt n-jn.
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710
For the squinsey beeing both by himselfe and his friends not greatly regarded, within foure dayes tooke away his life.
For the squinsy being both by himself and his Friends not greatly regarded, within foure days took away his life.
p-acp dt n1 vbg d p-acp px31 cc po31 n2 xx av-j vvn, p-acp crd n2 vvd av po31 n1.
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711
These were many waters and diuerse tribulations. Besides a thousand more, which I cānot now stand to repeate.
These were many waters and diverse tribulations. Beside a thousand more, which I cannot now stand to repeat.
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712
Yet he carried himselfe so in life and death, as these waters seemed not once to come neere him.
Yet he carried himself so in life and death, as these waters seemed not once to come near him.
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713
He was professour of the Hebrewe tongue in this Vniuersitie thirty yeares. (As his father in law D. Larkyn had beene professour of Phisick fiue or sixe and thirty yeares.) Which tongue, howsoeuer some account of it, yet ought to be preferred before all the rest.
He was professor of the Hebrew tongue in this university thirty Years. (As his father in law D. Larkin had been professor of Physic fiue or sixe and thirty Years.) Which tongue, howsoever Some account of it, yet ought to be preferred before all the rest.
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714
For it is the antienst, the shortest, the plainest of all. A great part of wisedome, as Plato sheweth, is in the knowledge of true Etymologies.
For it is the antienst, the Shortest, the Plainest of all. A great part of Wisdom, as Plato shows, is in the knowledge of true Etymologies.
p-acp pn31 vbz dt js, dt js, dt js pp-f d. dt j n1 pp-f n1, p-acp np1 vvz, vbz p-acp dt n1 pp-f j n2.
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715
These in other tongues are vncertaine, in this taken out of the naturall qualities of euery thing that is named.
These in other tongues Are uncertain, in this taken out of the natural qualities of every thing that is nam.
np1 p-acp j-jn n2 vbr j, p-acp d vvn av pp-f dt j n2 pp-f d n1 cst vbz vvn.
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716
In so much as when any man hath found the Hebrewe Etymologie, then he neede seeke no further.
In so much as when any man hath found the Hebrew Etymology, then he need seek no further.
p-acp av av-d c-acp c-crq d n1 vhz vvn dt njp n1, cs pns31 vvb vvi av-dx av-jc.
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717
Besides, all the Scripture written before the birth of Christ, except a fewe chapters of Daniel and Ezra, were written in Hebrewe.
Beside, all the Scripture written before the birth of christ, except a few Chapters of daniel and Ezra, were written in Hebrew.
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718
And the Rabbins themselues, though they haue no small number of fables and lies in them,
And the Rabbis themselves, though they have no small number of fables and lies in them,
cc dt n2 px32, cs pns32 vhb dx j n1 pp-f n2 cc vvz p-acp pno32,
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719
yet diuerse things they haue notwithstanding fit for the opening of the olde Testament.
yet diverse things they have notwithstanding fit for the opening of the old Testament.
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720
Therefore though a man cannot reade the Rabbins, yet vnlesse he can vnderstand handsomely well the Hebrewe text, he is compted but a maimed,
Therefore though a man cannot read the Rabbis, yet unless he can understand handsomely well the Hebrew text, he is counted but a maimed,
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721
or as it were but halfe a Diuine, especially in this learned age.
or as it were but half a Divine, especially in this learned age.
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722
Lastly, diuerse learned men are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in paradise, shalbe eternally vsed in the heauenly paradise, where the Saints shall euer extoll and praise God.
Lastly, diverse learned men Are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in paradise, shall eternally used in the heavenly paradise, where the Saints shall ever extol and praise God.
ord, j j n2 vbr pp-f n1, p-acp ro-crq pns11 av av-j vvi, cst dt j n1 r-crq vbds vvn p-acp n1, vmb av-j vvn p-acp dt j n1, c-crq dt n2 vmb av vvi cc vvi np1.
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723
But this worthy professour deceased, got him great credit, as well by the continuance, as by the holinesse of his profession.
But this worthy professor deceased, god him great credit, as well by the Continuance, as by the holiness of his profession.
p-acp d j n1 vvn, vvd pno31 j n1, c-acp av p-acp dt n1, c-acp p-acp dt n1 pp-f po31 n1.
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724
For he was not a professour for one or two yeares, as others are, but full thirtie yeares together.
For he was not a professor for one or two Years, as Others Are, but full thirtie Years together.
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725
Nathan Cytreus writeth, that in Prage an Vniuersitie of Bohemia, where Iohn Hus and Hierome of Prage professed, that they that haue continued professours for the space of twenty yeares together, are created Earles and Dukes both together.
Nathan Cytreus Writeth, that in Prage an university of Bohemia, where John Hus and Jerome of Prage professed, that they that have continued professors for the Molle of twenty Years together, Are created Earls and Dukes both together.
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726
And therefore their style is to be called Illustres, whereas they which are singly and simply but onely either Earles or Dukes, are called Spectabiles. Neither maketh it any matter that they haue no reuenewes, to maintain Earldomes or Dukedomes.
And Therefore their style is to be called Illustres, whereas they which Are singly and simply but only either Earls or Dukes, Are called Spectabiles. Neither makes it any matter that they have no revenues, to maintain Earldoms or Dukedoms.
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727
For they haue the title notwithstanding euen as Suffragans haue of Bishops.
For they have the title notwithstanding even as Suffragans have of Bishops.
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728
Our good brother hauing no such profit or dignitie propounded vnto him, but contenting himselfe with his stipend, spent halfe his life in this place.
Our good brother having not such profit or dignity propounded unto him, but contenting himself with his stipend, spent half his life in this place.
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729
For he was vpon threescore yeares old when he died.
For he was upon threescore Years old when he died.
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730
He wrote a booke of Annotations vpon the first fiue small Prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham.
He wrote a book of Annotations upon the First fiue small prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham.
pns31 vvd dt n1 pp-f n2 p-acp dt ord crd j n2, vvn p-acp d j n1 pp-f n1 cc j n2, n1 np1 np1.
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731
Wherein diuers speeches and phrases of the Prophets are compared with the like in Poets and Oratours both Greeke and Latin,
Wherein diverse Speeches and phrases of the prophets Are compared with the like in Poets and Orators both Greek and Latin,
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732
and many notes neither vnpleasant nor vnprofitable to be read, are fet out of the Rabbins.
and many notes neither unpleasant nor unprofitable to be read, Are fetched out of the Rabbis.
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733
But in mine opinion he tooke greatest pains in his Chronologie, which he dedicated to Doctor Iohn Whitgift the reuerend late Archbishop of Canterbury.
But in mine opinion he took greatest pains in his Chronology, which he dedicated to Doctor John Whitgift the reverend late Archbishop of Canterbury.
p-acp p-acp po11 n1 pns31 vvd js n2 p-acp po31 np1, r-crq pns31 vvd p-acp n1 np1 np1 dt j-jn j n1 pp-f np1.
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734
This booke indeede is full of hidden learning, and sheweth infinite reading in stories. I asked him within this little while, whether he had written no more bookes.
This book indeed is full of hidden learning, and shows infinite reading in stories. I asked him within this little while, whither he had written no more books.
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735
He tould me he had, but printed no more, because he had no time to peruse and perfect them for other busines.
He told me he had, but printed no more, Because he had no time to peruse and perfect them for other business.
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736
Now by busines he meant, I weene especially his studie and care to performe well his taske in the translation.
Now by business he meant, I ween especially his study and care to perform well his task in the Translation.
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737
Wherein how excellently he was imployed, all they can witnesse who were ioyned with him in that labour.
Wherein how excellently he was employed, all they can witness who were joined with him in that labour.
c-crq c-crq av-j pns31 vbds vvn, d pns32 vmb vvi r-crq vbdr vvn p-acp pno31 p-acp d n1.
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738
For though they be the very flower of the Vniuersitie for knowledge of the tongues, yet they will not be ashamed to confesse, that no one man of their companie,
For though they be the very flower of the university for knowledge of the tongues, yet they will not be ashamed to confess, that no one man of their company,
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739
if not by other respects, yet at leastwise for long experience and exercise in this kind, was to be compared with him.
if not by other respects, yet At leastwise for long experience and exercise in this kind, was to be compared with him.
cs xx p-acp j-jn n2, av p-acp av c-acp j n1 cc vvi p-acp d n1, vbds pc-acp vbi vvn p-acp pno31.
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740
For indeede he was so desirous that this busines begun by the commandement of our most gratious Soueraigne King Iames, should be brought to a happie ende;
For indeed he was so desirous that this business begun by the Commandment of our most gracious Sovereign King James, should be brought to a happy end;
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741
that oftentimes in many mens hearings, he protested he had rather die, then be any way negligent herein.
that oftentimes in many men's hearings, he protested he had rather die, then be any Way negligent herein.
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742
Which as some thinke by all likelihood came indeede so to passe.
Which as Some think by all likelihood Come indeed so to pass.
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743
To wit, that too earnest studie and paines about the translation, hastened his death, and brought it on sooner.
To wit, that too earnest study and pains about the Translation, hastened his death, and brought it on sooner.
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744
Now as he liued so, in his profession, in his writings, in his translating, as though all the floods of many waters had neuer comn ' neare him: euen so also he died.
Now as he lived so, in his profession, in his writings, in his translating, as though all the floods of many waters had never comn ' near him: even so also he died.
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745
During the short time of his sicknes, he caried himselfe, as alwaies before, humbly, mildly, quietly, constantly. One of his louing friends standing by his bed, and saying;
During the short time of his sickness, he carried himself, as always before, humbly, mildly, quietly, constantly. One of his loving Friends standing by his Bed, and saying;
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746
M. Liuely, I pray God you may haue patience, and hope, and especially faith vnto the ende.
M. Lively, I pray God you may have patience, and hope, and especially faith unto the end.
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747
He lifting vp his hands said heartily and cheerefully, Amen.
He lifting up his hands said heartily and cheerfully, Amen.
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748
Little he vsed to speake, and more he could not say, for the paine and impediment of his squinsey.
Little he used to speak, and more he could not say, for the pain and impediment of his squinsy.
j pns31 vvd pc-acp vvi, cc av-dc pns31 vmd xx vvi, p-acp dt n1 cc n1 pp-f po31 n1.
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749
Which though it made a speedie end of him, as the apoplexie did of the good Emperour Valentinian,
Which though it made a speedy end of him, as the apoplexy did of the good Emperor Valentinian,
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750
yet how could any death be sodaine to him, whose whole life was nothing els but a meditation of death,
yet how could any death be sudden to him, whose Whole life was nothing Else but a meditation of death,
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751
and whome the Lord whensoeuer he came, might finde doing his dutie? Wherefore no reason we should lament his departure out of this world.
and whom the Lord whensoever he Come, might find doing his duty? Wherefore no reason we should lament his departure out of this world.
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752
He liued blessedly, he died blessedly in the Lord.
He lived blessedly, he died blessedly in the Lord.
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753
Rather, you Reuerend and learned Vniuersitie-men, lament for this, that you haue lost so famous a Professour, and so worthy a writer.
Rather, you Reverend and learned University-men, lament for this, that you have lost so famous a Professor, and so worthy a writer.
np1, pn22 j-jn cc j n2, vvb p-acp d, cst pn22 vhb vvn av j dt n1, cc av j dt n1.
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754
Lament you translatours, beeng now depriued of him, who no lesse by his owne merit and desert,
Lament you translators, being now deprived of him, who no less by his own merit and desert,
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755
then by the priuiledge of his place, was to order and ouersee all your trauailes.
then by the privilege of his place, was to order and oversee all your travails.
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756
Lament you poore orphans, eleuen poore children of you, which he left behind him, as Christ ascending left eleuen Disciples, bereaued of your kinde and deare Father, destitute of necessaries for your maintenance, to seeke of all helpe and meanes,
Lament you poor orphans, eleuen poor children of you, which he left behind him, as christ ascending left eleuen Disciples, bereaved of your kind and deer Father, destitute of necessaries for your maintenance, to seek of all help and means,
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757
but onely (as poore folkes vse to speake) such as God and good friends shall prouide.
but only (as poor folks use to speak) such as God and good Friends shall provide.
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758
Lament, lament all of you, of the towne as well as of the Vniuersitie, because our Schoole hath lost such a singular ornament of this age,
Lament, lament all of you, of the town as well as of the university, Because our School hath lost such a singular ornament of this age,
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759
because our Churches haue lost such a faithfull and syncere seruant of Christ.
Because our Churches have lost such a faithful and sincere servant of christ.
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760
Questionlesse, as it should seeme by the taking away of this man, almightie God is greatly angrie with vs all for our sinnes.
Questionless, as it should seem by the taking away of this man, almighty God is greatly angry with us all for our Sins.
j, c-acp pn31 vmd vvi p-acp dt n-vvg av pp-f d n1, j-jn np1 vbz av-j j p-acp pno12 d p-acp po12 n2.
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761
Christ Iesus our master as though he meant no more to care for vs, seemeth to lie fast asleepe in the ship,
christ Iesus our master as though he meant no more to care for us, seems to lie fast asleep in the ship,
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762
while we most miserably in the flood of many waters are turmoiled & tossed. Wherefore let vs in time crie aloud, and awake him with our praiers.
while we most miserably in the flood of many waters Are turmoiled & tossed. Wherefore let us in time cry aloud, and awake him with our Prayers.
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763
Or rather indeede he is not asleepe, but awake alreadie. We haue awaked him, not with our praiers, but with our sinnes.
Or rather indeed he is not asleep, but awake already. We have awaked him, not with our Prayers, but with our Sins.
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764
Our sinnes haue cried vp to heauen.
Our Sins have cried up to heaven.
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765
And the Lord beeing awaked, as a gyant comes forth against vs, & as a mighty mā refreshed with wine.
And the Lord being awaked, as a giant comes forth against us, & as a mighty man refreshed with wine.
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766
For not onely those are waters which are in the chanell, or in the sea,
For not only those Are waters which Are in the channel, or in the sea,
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767
but as waters are here vnderstood, euen those fires are waters, those fires I say, which very lately awaked vs at midnight,
but as waters Are Here understood, even those fires Are waters, those fires I say, which very lately awaked us At midnight,
cc-acp c-acp n2 vbr av vvn, av d n2 vbr n2, d n2 pns11 vvb, r-crq av av-j vvn pno12 p-acp n1,
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768
and affrighted vs at none day:
and affrighted us At none day:
cc vvn pno12 p-acp pix n1:
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769
which raged on the South side, and anon after on the North side of the towne.
which raged on the South side, and anon After on the North side of the town.
r-crq vvd p-acp dt n1 n1, cc av c-acp p-acp dt n1 n1 pp-f dt n1.
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770
It was but a fewe mens losse, but it was all mens warning.
It was but a few men's loss, but it was all men's warning.
pn31 vbds p-acp dt d ng2 n1, cc-acp pn31 vbds d ng2 n1.
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771
And what? Shall we make nothing of this, that one kind of disease deuoureth vp the townesmen, an other the schollers? This is now the tenth course of schollers, which within this moneth hath beene brought forth to buriall, not one of them dying of the plague,
And what? Shall we make nothing of this, that one kind of disease devoureth up the townsmen, an other the Scholars? This is now the tenth course of Scholars, which within this Monn hath been brought forth to burial, not one of them dying of the plague,
cc q-crq? vmb pns12 vvi pix pp-f d, cst pi n1 pp-f n1 vvz a-acp dt n2, dt j-jn dt n2? d vbz av dt ord n1 pp-f n2, r-crq p-acp d n1 vhz vbn vvn av p-acp n1, xx pi pp-f pno32 vvg pp-f dt n1,
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772
whereas heretofore if one or two schollers haue died in a whole yeare out of all Colledges, it hath beene accompted a great matter.
whereas heretofore if one or two Scholars have died in a Whole year out of all Colleges, it hath been accounted a great matter.
cs av cs crd cc crd n2 vhb vvn p-acp dt j-jn n1 av pp-f d n2, pn31 vhz vbn vvn dt j n1.
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773
This and such like grieuous iudgements, beloued, doe plainely declare, that the Lord beeing awaked with the cry of our sinnes, is grieuously displeased and offended at vs. Wherefore let vs yet now at the length in the name of God, rowse vp our selues,
This and such like grievous Judgments, Beloved, do plainly declare, that the Lord being awaked with the cry of our Sins, is grievously displeased and offended At us Wherefore let us yet now At the length in the name of God, rouse up our selves,
np1 cc d av-j j n2, j-vvn, vdb av-j vvi, cst dt n1 vbg vvn p-acp dt n1 pp-f po12 n2, vbz av-j vvn cc vvn p-acp pno12 c-crq vvd pno12 av av p-acp dt n1 p-acp dt n1 pp-f np1, vvi a-acp po12 n2,
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774
and awake out of our deadly sinnes.
and awake out of our deadly Sins.
cc vvb av pp-f po12 j n2.
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775
Let this that our holy brother did so sodainly in a manner, fall asleepe, be a loud O yes,
Let this that our holy brother did so suddenly in a manner, fallen asleep, be a loud Oh yes,
vvb d d po12 j n1 vdd av av-j p-acp dt n1, vvb j, vbb dt j uh uh,
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776
as it were to awake vs all.
as it were to awake us all.
c-acp pn31 vbdr pc-acp vvi pno12 d.
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777
Let euery one of vs, amend one, iudge one, accuse one, condemne one, that we be not all condemned of the lord.
Let every one of us, amend one, judge one, accuse one, condemn one, that we be not all condemned of the lord.
vvb d crd pp-f pno12, vvb pi, vvb pi, vvb pi, vvb pi, cst pns12 vbb xx d vvn pp-f dt n1.
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778
Let euery one I beseech you crie vp to heauen for mercie, and say with Dauid, I haue sinned and done wickedly. Or with Ionas;
Let every one I beseech you cry up to heaven for mercy, and say with David, I have sinned and done wickedly. Or with Ionas;
vvb d crd pns11 vvb pn22 vvb a-acp p-acp n1 p-acp n1, cc vvb p-acp np1, pns11 vhb vvn cc vdi av-j. cc p-acp np1;
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779
Take me, for I knowe that for my sake this great tempest is vpon you.
Take me, for I know that for my sake this great tempest is upon you.
vvb pno11, c-acp pns11 vvb cst p-acp po11 n1 d j n1 vbz p-acp pn22.
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780
Then our most mercifull father shal blesse vs all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences,
Then our most merciful father shall bless us all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences,
cs po12 av-ds j n1 vmb vvi pno12 d, c-acp pns31 vhz vdn d j n1, av-d p-acp po12 n1 cc p-acp po12 n1, p-acp dt vvg pp-f po12 n2,
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781
and couering all our sinnes, with the bowells and blood of Christ. And though in this world we be euer subiect to a flood of many waters,
and covering all our Sins, with the bowels and blood of christ. And though in this world we be ever Subject to a flood of many waters,
cc vvg d po12 n2, p-acp dt n2 cc n1 pp-f np1. cc cs p-acp d n1 pns12 vbb av j-jn p-acp dt n1 pp-f d n2,
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782
yet he shall drawe vs still out of many waters, as he did Moses.
yet he shall draw us still out of many waters, as he did Moses.
av pns31 vmb vvi pno12 av av pp-f d n2, c-acp pns31 vdd np1.
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783
Surely in the flood of many waters, no more then they did to Ionas, they shall not come neere vs. Neither onely shall we be safe in the flood of death,
Surely in the flood of many waters, no more then they did to Ionas, they shall not come near us Neither only shall we be safe in the flood of death,
np1 p-acp dt n1 pp-f d n2, av-dx dc cs pns32 vdd p-acp np1, pns32 vmb xx vvi av-j pno12 d j vmb pns12 vbi j p-acp dt n1 pp-f n1,
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784
but also in the flood of the day of iudgement. For that also is a flood, and a terrible fearefull one too.
but also in the flood of the day of judgement. For that also is a flood, and a terrible fearful one too.
cc-acp av p-acp dt n1 pp-f dt n1 pp-f n1. p-acp cst av vbz dt n1, cc dt j j pi av.
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785
To wit, not of water, but of fire. As it was in the dayes of Noah:
To wit, not of water, but of fire. As it was in the days of Noah:
p-acp n1, xx pp-f n1, cc-acp pp-f n1. p-acp pn31 vbds p-acp dt n2 pp-f np1:
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786
so shall it be at the comming of the sonne of man.
so shall it be At the coming of the son of man.
av vmb pn31 vbi p-acp dt n-vvg pp-f dt n1 pp-f n1.
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787
In the first flood they which had not an arke, ranne vp to the toppes of houses, to the tops of trees, to the toppes of mountaines;
In the First flood they which had not an Ark, ran up to the tops of houses, to the tops of trees, to the tops of Mountains;
p-acp dt ord n1 pns32 r-crq vhd xx dt n1, vvd a-acp p-acp dt n2 pp-f n2, p-acp dt n2 pp-f n2, p-acp dt n2 pp-f n2;
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788
because they desired to hold vp their heads aboue the still rising raging water.
Because they desired to hold up their Heads above the still rising raging water.
c-acp pns32 vvd pc-acp vvi a-acp po32 n2 p-acp dt av vvg j-vvg n1.
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789
In the second, they which are not found in Christ, shall say to the mountaines, Fall vpon vs:
In the second, they which Are not found in christ, shall say to the Mountains, Fallen upon us:
p-acp dt ord, pns32 r-crq vbr xx vvn p-acp np1, vmb vvi p-acp dt n2, vvb p-acp pno12:
(4) sermon (DIV1)
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790
and to the caues, Couer vs and hide vs from the wrath of the Lambe.
and to the caves, Cover us and hide us from the wrath of the Lamb.
cc p-acp dt n2, vvb pno12 cc vvb pno12 p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
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791
Then they shall be glad to creepe into euery hole and corner, that they may auoide the burning of fire.
Then they shall be glad to creep into every hold and corner, that they may avoid the burning of fire.
cs pns32 vmb vbi j pc-acp vvi p-acp d n1 cc n1, cst pns32 vmb vvi dt j-vvg pp-f n1.
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792
But we that confesse our sinnes, and forsake the same, shall lift our heads to no other mountaine,
But we that confess our Sins, and forsake the same, shall lift our Heads to no other mountain,
cc-acp pns12 cst vvb po12 n2, cc vvi dt d, vmb vvi po12 n2 p-acp dx j-jn n1,
(4) sermon (DIV1)
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793
but to Christ from whom commeth our saluation:
but to christ from whom comes our salvation:
cc-acp p-acp np1 p-acp ro-crq vvz po12 n1:
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794
we shall desire to be couered with no other rocke, but onely with that out of which came the blood and water of life.
we shall desire to be covered with no other rock, but only with that out of which Come the blood and water of life.
pns12 vmb vvi pc-acp vbi vvn p-acp dx j-jn n1, cc-acp av-j p-acp cst av pp-f r-crq vvd dt n1 cc n1 pp-f n1.
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795
For neuer did Noahs flood so cleane wash away all wicked men from the face of the earth,
For never did Noahs flood so clean wash away all wicked men from the face of the earth,
p-acp av-x vdd npg1 n1 av av-j vvi av d j n2 p-acp dt n1 pp-f dt n1,
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796
as the blood of Christ shall purge vs from all our sinnes, and present vs blamelesse before the face of our Father, onely if we be faithful vnto death.
as the blood of christ shall purge us from all our Sins, and present us blameless before the face of our Father, only if we be faithful unto death.
c-acp dt n1 pp-f np1 vmb vvi pno12 p-acp d po12 n2, cc vvb pno12 j p-acp dt n1 pp-f po12 n1, av-j cs pns12 vbb j p-acp n1.
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797
For then the next thing is felicitie, and the crowne of life. Which God for his mercie sake grant vs all, that as we make no doubt,
For then the next thing is felicity, and the crown of life. Which God for his mercy sake grant us all, that as we make no doubt,
p-acp cs dt ord n1 vbz n1, cc dt n1 pp-f n1. r-crq np1 p-acp po31 n1 n1 vvb pno12 d, cst c-acp pns12 vvb dx n1,
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798
but this our holy brother now triumpheth with Christ, so all and euery one of vs after we haue waded through this world as a flood of many waters, may inherit that kingdome of glory, which our louing Lord Iesus hath purchased for vs with his deare blood:
but this our holy brother now Triumpheth with christ, so all and every one of us After we have waded through this world as a flood of many waters, may inherit that Kingdom of glory, which our loving Lord Iesus hath purchased for us with his deer blood:
cc-acp d po12 j n1 av vvz p-acp np1, av d cc d crd pp-f pno12 c-acp pns12 vhb vvn p-acp d n1 p-acp dt n1 pp-f d n2, vmb vvi d n1 pp-f n1, r-crq po12 j-vvg n1 np1 vhz vvn p-acp pno12 p-acp po31 j-jn n1:
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799
to whom with the Father and the Holy Ghost be all honour and glorie, now and euermore: Amen. FINIS.
to whom with the Father and the Holy Ghost be all honour and glory, now and evermore: Amen. FINIS.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1, av cc av: uh-n. fw-la.
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800
Matth. 5. v. 19. He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
Matthew 5. v. 19. He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
np1 crd n1 crd pns31 cst d vdz cc vvz, dt d vmb vbi vvn j p-acp dt n1 pp-f n1.
(5) sermon (DIV1)
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801
BEloued in our Lord and Sauiour Iesus Christ, It is a very monstrous thing, that any man should haue more tongues then hands.
beloved in our Lord and Saviour Iesus christ, It is a very monstrous thing, that any man should have more tongues then hands.
vvn p-acp po12 n1 cc n1 np1 np1, pn31 vbz dt av j n1, cst d n1 vmd vhi dc n2 cs n2.
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802
For God hath giuen vs two hands, and but one tongue, that we might doe much, and say but little.
For God hath given us two hands, and but one tongue, that we might do much, and say but little.
p-acp np1 vhz vvn pno12 crd n2, cc p-acp crd n1, cst pns12 vmd vdi av-d, cc vvb p-acp j.
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803
Yet many say so much and doe so little, as though they had two tongues, and but one hand:
Yet many say so much and do so little, as though they had two tongues, and but one hand:
av d vvb av av-d cc vdi av j, c-acp cs pns32 vhd crd n2, cc p-acp crd n1:
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804
nay, three tongues and neuer a hand.
nay, three tongues and never a hand.
uh-x, crd n2 cc av-x dt n1.
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38
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805
In so much as that may be aptly applied to them, which Pandulphus saide to some in his time:
In so much as that may be aptly applied to them, which Pandulphus said to Some in his time:
p-acp av av-d c-acp d vmb vbi av-j vvn p-acp pno32, r-crq np1 vvd p-acp d p-acp po31 n1:
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806
You say much, but you doe little: you say well, but you doe ill: againe, you doe little, but you say much:
You say much, but you do little: you say well, but you do ill: again, you do little, but you say much:
pn22 vvb av-d, cc-acp pn22 vdb av-j: pn22 vvb av, cc-acp pn22 vdb av-jn: av, pn22 vdb av-j, cc-acp pn22 vvb av-d:
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807
you doe ill, but you say well.
you do ill, but you say well.
pn22 vdb av-jn, cc-acp pn22 vvb av.
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808
Such as these (which doe either worse then they teach, or else lesse then they teach:
Such as these (which do either Worse then they teach, or Else less then they teach:
d c-acp d (r-crq vdb av-d jc cs pns32 vvb, cc av av-dc cs pns32 vvb:
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809
teaching others to doe well, and to doe much, but doing no whit themselues) may be resembled to diuers things.
teaching Others to do well, and to do much, but doing no whit themselves) may be resembled to diverse things.
vvg ng2-jn p-acp vdi av, cc pc-acp vdi d, p-acp vdg dx n1 px32) vmb vbi vvn p-acp j n2.
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810
To a whetstone, which beeing blunt it selfe, makes a knife sharpe. To a painter, which beeing deformed himselfe, makes a picture faire.
To a whetstone, which being blunt it self, makes a knife sharp. To a painter, which being deformed himself, makes a picture fair.
p-acp dt n1, r-crq vbg j pn31 n1, vvz dt n1 j. p-acp dt n1, r-crq vbg vvn px31, vvz dt n1 j.
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811
To a signe, which beeing weatherbeaten and hanging without it selfe, directs passengers into the Inne.
To a Signen, which being Weather-beaten and hanging without it self, directs passengers into the Inn.
p-acp dt n1, r-crq vbg j cc vvg p-acp pn31 n1, vvz n2 p-acp dt n1.
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812
To a bell, which beeing deafe and hearing not it selfe, calls the people into the Church to heare.
To a bell, which being deaf and hearing not it self, calls the people into the Church to hear.
p-acp dt n1, r-crq vbg j cc vvg xx pn31 n1, vvz dt n1 p-acp dt n1 pc-acp vvi.
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813
To a nightingale, which beeing restlesse and sitting vpon a thorne her selfe, brings others by her singing into a sweete sleepe.
To a nightingale, which being restless and sitting upon a thorn her self, brings Others by her singing into a sweet sleep.
p-acp dt n1, r-crq vbg j cc vvg p-acp dt n1 po31 n1, vvz n2-jn p-acp pno31 vvg p-acp dt j n1.
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814
To a goldfinith, which beeing beggerly and hauing not one piece of plate to vse himselfe, hath store for others, which he shewes and fells in his shoppe.
To a goldfinith, which being beggarly and having not one piece of plate to use himself, hath store for Others, which he shows and fells in his shop.
p-acp dt n1, r-crq vbg j cc j-vvg xx crd n1 pp-f n1 pc-acp vvi px31, vhz n1 p-acp n2-jn, r-crq pns31 vvz cc vvz p-acp po31 n1.
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815
Lastly, to a ridiculous actor in the citie of Smyrna, which pronouncing ô coelum, O heauen, pointed with his finger toward the ground:
Lastly, to a ridiculous actor in the City of Smyrna, which pronouncing o coelum, Oh heaven, pointed with his finger towards the ground:
ord, p-acp dt j n1 p-acp dt n1 pp-f np1, r-crq vvg uh fw-la, uh n1, vvn p-acp po31 n1 p-acp dt n1:
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816
which when Polemo the chiefest man in the place saw, he could abide to stay no longer,
which when Polemo the chiefest man in the place saw, he could abide to stay no longer,
r-crq c-crq np1 dt js-jn n1 p-acp dt n1 vvd, pns31 vmd vvi pc-acp vvi av-dx av-jc,
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817
but went from the companie in a chafe, saying, This foole hath made a solecisme with his hand:
but went from the company in a chafe, saying, This fool hath made a solecism with his hand:
cc-acp vvd p-acp dt n1 p-acp dt n1, vvg, d n1 vhz vvn dt n1 p-acp po31 n1:
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818
he hath spoken false Latin with his hand. Such are all they, which teach one thing and doe an other:
he hath spoken false Latin with his hand. Such Are all they, which teach one thing and do an other:
pns31 vhz vvn j jp p-acp po31 n1. d vbr d pns32, r-crq vvb pi n1 cc vdb dt n-jn:
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819
which teach well and doe ill. They are like a blunt whetstone: a deformed painter: a weather-beaten signe: a deafe bell: a restlesse nightingale: a beggerly goldsmith:
which teach well and do ill. They Are like a blunt whetstone: a deformed painter: a Weather-beaten Signen: a deaf bell: a restless nightingale: a beggarly goldsmith:
r-crq vvb av cc vdb av-jn. pns32 vbr av-j dt j n1: dt j-vvn n1: dt j n1: dt j n1: dt j n1: dt j n1:
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820
a ridiculous actor, which pronounceth the heauen, and pointeth to the earth.
a ridiculous actor, which pronounceth the heaven, and pointeth to the earth.
dt j n1, r-crq vvz dt n1, cc vvz p-acp dt n1.
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821
But he that sitteth in the heauen, shall laugh all such to scorne, the Lord shall haue them in derision,
But he that Sitteth in the heaven, shall laugh all such to scorn, the Lord shall have them in derision,
p-acp pns31 cst vvz p-acp dt n1, vmb vvi d d pc-acp vvi, dt n1 vmb vhi pno32 p-acp n1,
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822
and hisse them off from the stage.
and hiss them off from the stage.
cc vvi pno32 a-acp p-acp dt n1.
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823
Because, howsoeuer they haue the heauen commonly at their tongues ende, yet they haue the earth continually at their fingers ende.
Because, howsoever they have the heaven commonly At their tongues end, yet they have the earth continually At their fingers end.
p-acp, c-acp pns32 vhb dt n1 av-j p-acp po32 n2 vvi, av pns32 vhb dt n1 av-j p-acp po32 n2 vvi.
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824
So that they speake false Latin with their hand, nay that which is worse, they speake false Diuinitie with their hand.
So that they speak false Latin with their hand, nay that which is Worse, they speak false Divinity with their hand.
av cst pns32 vvb j jp p-acp po32 n1, uh-x cst r-crq vbz av-jc, pns32 vvb j n1 p-acp po32 n1.
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825
Whereas we might easily auoide all such irregularitie, and make true congruitie between the tongue and the hand,
Whereas we might Easily avoid all such irregularity, and make true congruity between the tongue and the hand,
cs pns12 vmd av-j vvi d d n1, cc vvi j n1 p-acp dt n1 cc dt n1,
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38
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826
if we would make this text of holy Scripture, the rule of our whole life.
if we would make this text of holy Scripture, the Rule of our Whole life.
cs pns12 vmd vvi d n1 pp-f j n1, dt n1 pp-f po12 j-jn n1.
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827
For then, I assure you, we should euery one of vs play our parts so well, that in the ende, the tragedie of this wofull life beeing once finished, we should haue an applause and a plaudite of the whole theatre, not onely of men and Angels,
For then, I assure you, we should every one of us play our parts so well, that in the end, the tragedy of this woeful life being once finished, we should have an applause and a plaudite of the Whole theatre, not only of men and Angels,
p-acp av, pns11 vvb pn22, pns12 vmd d pi pp-f pno12 vvi po12 n2 av av, cst p-acp dt n1, dt n1 pp-f d j n1 vbg a-acp vvn, pns12 vmd vhi dt n1 cc dt fw-la pp-f dt j-jn n1, xx av-j pp-f n2 cc n2,
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828
but euen of God himselfe, who doth alwaies behold vs. Wherefore out of these few words, let vs obserue these two parts.
but even of God himself, who does always behold us Wherefore out of these few words, let us observe these two parts.
cc-acp av pp-f np1 px31, r-crq vdz av vvi pno12 c-crq av pp-f d d n2, vvb pno12 vvi d crd n2.
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829
The first negatiue, what must not be: neither Pastor nor people must teach one thing, and doe another. That must not be.
The First negative, what must not be: neither Pastor nor people must teach one thing, and doe Another. That must not be.
dt ord j-jn, q-crq vmb xx vbi: d n1 ccx n1 vmb vvi crd n1, cc n1 j-jn. cst vmb xx vbi.
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The second affirmatiue, what must be: both Pastor and people must doe that themselues, which they teach others to doe. That must be.
The second affirmative, what must be: both Pastor and people must do that themselves, which they teach Others to doe. That must be.
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For He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
For He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
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First, that the Pastor must not teach one thing & doe another, appeareth in the fourth of Leuiticus.
First, that the Pastor must not teach one thing & doe Another, appears in the fourth of Leviticus.
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Where almightie God appointeth the selfe same sacrifice should be offered for the sinne of the Priest, which is offered for the sinne of the whole people. Where almighty God appoints the self same sacrifice should be offered for the sin of the Priest, which is offered for the sin of the Whole people.
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So that all the people may better sinne, though it be a thousand times, then the Priest may sinne, though it be but once.
So that all the people may better sin, though it be a thousand times, then the Priest may sin, though it be but once.
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For the people sinning, offend onely by their sinne: but the Priest sinning, offends more by his example then by his sinne.
For the people sinning, offend only by their sin: but the Priest sinning, offends more by his Exampl then by his sin.
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Therefore Moses being commanded by throwing downe his rod, to worke miracles, deliuered it to Aaron. Therefore Moses being commanded by throwing down his rod, to work Miracles, Delivered it to Aaron.
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To signifie, that especially it belongeth to him to doe somewhat himselfe, whose dutie it is to teach others.
To signify, that especially it belongeth to him to do somewhat himself, whose duty it is to teach Others.
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Whereupon also our Sauiour giues vs a caueat, to beware of false prophets, because they say and doe not.
Whereupon also our Saviour gives us a caveat, to beware of false Prophets, Because they say and do not.
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They say one thing, and doe another. They say one thing, and doe Another.
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They bind heauy burthens which they tie vpon other mens backes, but touch not these burthens themselues,
They bind heavy burdens which they tie upon other men's backs, but touch not these burdens themselves,
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so much as with the least of their fingers.
so much as with the least of their fingers.
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So that that which was fondly and falsely said of Christ, He saued others, himselfe he cannot saue:
So that that which was fondly and falsely said of christ, He saved Others, himself he cannot save:
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may be fitly and truely said of these, They saue others, themselues they cannot saue.
may be fitly and truly said of these, They save Others, themselves they cannot save.
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Whereas the Apostle making Timothy an example for all Ministers to follow, writeth thus to him;
Whereas the Apostle making Timothy an Exampl for all Ministers to follow, Writeth thus to him;
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Take heed to thy selfe, and to doctrine: for in doing so, thou shalt both saue thy selfe, and them that heare thee. Take heed to thy self, and to Doctrine: for in doing so, thou shalt both save thy self, and them that hear thee.
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By taking heed to thy doctrine, thou shalt saue them that heare thee. by taking heed to thy selfe, thou shalt saue thy selfe.
By taking heed to thy Doctrine, thou shalt save them that hear thee. by taking heed to thy self, thou shalt save thy self.
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Otherwise if thou take heed to thy doctrine, and not to thy selfe, thou maiest well saue others that heare thee,
Otherwise if thou take heed to thy Doctrine, and not to thy self, thou Mayest well save Others that hear thee,
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but thy selfe thou canst not saue.
but thy self thou Canst not save.
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Thou maiest well preach to others, but thou shalt be sure to prooue a cast-away thy self.
Thou Mayest well preach to Others, but thou shalt be sure to prove a castaway thy self.
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For when two pray, if the one blesse and the other curse, whose prayer will God heare? And is it not then much more daungerous,
For when two pray, if the one bless and the other curse, whose prayer will God hear? And is it not then much more dangerous,
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when out of one and the selfe same mouth commeth both blessing and cursing? When one and the selfe same minister, teacheth wel, whereby the people are blessed,
when out of one and the self same Mouth comes both blessing and cursing? When one and the self same minister, Teaches well, whereby the people Are blessed,
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& yet doeth ill, wherby he himselfe is accursed? Is it not likely that God will rather respect his cursed doing to punish it,
& yet doth ill, whereby he himself is accursed? Is it not likely that God will rather respect his cursed doing to Punish it,
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then regard his blessed teaching to praise it? Certainly the Psalmist puts the matter out of all doubt, where he saies, That God will surely cast away, God will reiect, God will destroy the enemie and the auenger. The enemie and the auenger:
then regard his blessed teaching to praise it? Certainly the Psalmist puts the matter out of all doubt, where he Says, That God will surely cast away, God will reject, God will destroy the enemy and the avenger. The enemy and the avenger:
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Who is he? He that is an enemie to Gods glorie in that he doth ill,
Who is he? He that is an enemy to God's glory in that he does ill,
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and yet would seeme to be an auenger, to be a maintainer, to be a defender of Gods glorie, in that he teacheth well, he is the enemie and the auenger.
and yet would seem to be an avenger, to be a maintainer, to be a defender of God's glory, in that he Teaches well, he is the enemy and the avenger.
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And such an one as this, which is indeede an enemie, and yet would seeme to be an auenger, which is indeede a foe,
And such an one as this, which is indeed an enemy, and yet would seem to be an avenger, which is indeed a foe,
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and yet would seem to be a freind, which doth indeede ill, and yet would seeme to teach well, such an one I say, will God destroy.
and yet would seem to be a friend, which does indeed ill, and yet would seem to teach well, such an one I say, will God destroy.
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To the wicked thus saith the Lord, Why doest thou preach my lawes, and take my statutes in thy mouth, To the wicked thus Says the Lord, Why dost thou preach my laws, and take my statutes in thy Mouth,
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whereas thou hatest to be thy selfe reformed by them, and hast cast my words behind thee? By thine owne mouth, by thine owne confession I will condemne thee, thou naughty, thou lewd seruant.
whereas thou Hatest to be thy self reformed by them, and hast cast my words behind thee? By thine own Mouth, by thine own Confessi I will condemn thee, thou naughty, thou lewd servant.
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Thine own words shall accuse thee, & not I, yea thine own lips shall beare witnesse against thee.
Thine own words shall accuse thee, & not I, yea thine own lips shall bear witness against thee.
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For why goest thou about to take a little moate out of thy brothers eie, and doest not first cast out that great beame which is in thine own eie? Why goest thou to other mens houses, and pryest into other mens matters,
For why goest thou about to take a little moat out of thy Brother's eye, and dost not First cast out that great beam which is in thine own eye? Why goest thou to other men's houses, and priest into other men's matters,
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and doest not first goe to thine owne house, and see that all be well at home in thine own heart? What meanest thou to doe? Thou that teachest others, doest thou not teach thy selfe? Thou that preachest a man should not steale, doest thou steale? If thou be a preacher,
and dost not First go to thine own house, and see that all be well At home in thine own heart? What Meanest thou to do? Thou that Teachest Others, dost thou not teach thy self? Thou that Preachest a man should not steal, dost thou steal? If thou be a preacher,
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then preach to thy selfe as well as others. If thou be a Physitian, then cure thy selfe as wel as others.
then preach to thy self as well as Others. If thou be a physician, then cure thy self as well as Others.
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Seeing indeed as Hierome writeth, he is too nice and too daintie a phisitian either for the body or els for the soule, which prescribeth fasting to others, Seeing indeed as Jerome Writeth, he is too Nicaenae and too dainty a Physician either for the body or Else for the soul, which prescribeth fasting to Others,
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and is sicke of a surfet himselfe.
and is sick of a surfeit himself.
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Wherefore the godly pastor must not prescribe fasting to others and be sicke of a surfet himselfe, he must not teach one thing and doe an other.
Wherefore the godly pastor must not prescribe fasting to Others and be sick of a surfeit himself, he must not teach one thing and do an other.
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For not he that onely teacheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heauen.
For not he that only Teaches, but He that both does and Teaches, the same shall be called great in the Kingdom of heaven.
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Now the people also are forbidden to teach one thing and doe another, as wel as the pastor.
Now the people also Are forbidden to teach one thing and doe Another, as well as the pastor.
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For all Christians must imitate the example of Christ. And for Christ S. Iohn tells vs, that he was full of grace and truth.
For all Christians must imitate the Exampl of christ. And for christ S. John tells us, that he was full of grace and truth.
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The fulnes of his truth, made him teach well: of his grace, doe well. The fullness of his truth, made him teach well: of his grace, do well.
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S. Peter likewise, that he did no sinne, neither was there guile found in his mouth.
S. Peter likewise, that he did no sin, neither was there guile found in his Mouth.
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Many haue no guile found in their mouthes, which notwithstanding doe sinne. Many have no guile found in their mouths, which notwithstanding do sin.
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But euen as Christ had neither guile in his teaching, nor yet sinne in his doing:
But even as christ had neither guile in his teaching, nor yet sin in his doing:
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so we that are Christians must neither deceiue others by teaching guilefully, nor yet deceiue our selues by doing sinfully.
so we that Are Christians must neither deceive Others by teaching guilefully, nor yet deceive our selves by doing sinfully.
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For we know that not euery one that saith, Lord, Lord, shall be saued. For we know that not every one that Says, Lord, Lord, shall be saved.
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Neither yet euery one that saith, The Temple of the Lord, the Temple of the Lord, shall be blessed.
Neither yet every one that Says, The Temple of the Lord, the Temple of the Lord, shall be blessed.
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Seeing oftentimes a man, the nearer he is to the temple of the Lord, the further he is from the Lord of the temple.
Seeing oftentimes a man, the nearer he is to the temple of the Lord, the further he is from the Lord of the temple.
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Therefore as that figtree was accursed, which did beare leaues, and no fruit: so shall euery man be accursed which beareth leaues without fruit.
Therefore as that Fig tree was accursed, which did bear leaves, and no fruit: so shall every man be accursed which bears leaves without fruit.
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I meane, a flourish of teaching, without any fruit of doing. Yea such a man beeing once accursed, shall be euer tormented.
I mean, a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be ever tormented.
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For knowing his masters will, nay knowing it so well, that he is able to teach it others also,
For knowing his Masters will, nay knowing it so well, that he is able to teach it Others also,
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& yet doing it not himselfe, he shal be beaten with many stripes.
& yet doing it not himself, he shall be beaten with many stripes.
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Chrysostome saith, that drunken men haue both strings wherewith their tongues are tied, so that they can teach nothing well; Chrysostom Says, that drunken men have both strings wherewith their tongues Are tied, so that they can teach nothing well;
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and also strings wherewith their hands are tied, so that they can doe nothing well. They are both tongueti'de, & handti'de.
and also strings wherewith their hands Are tied, so that they can do nothing well. They Are both tongueti'de, & handti'de.
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But such as know their masters will, and doe it not, are worse then drunken men.
But such as know their Masters will, and do it not, Are Worse then drunken men.
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For though the string of their tongue be loose, as that stamerers in the gospel was,
For though the string of their tongue be lose, as that stamerers in the gospel was,
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so that they can teach well enough:
so that they can teach well enough:
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yet the string of their hand is not loose, their hand is still bound vp in their bosome,
yet the string of their hand is not lose, their hand is still bound up in their bosom,
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as that loiterers in the Prouerbs is, so that they can doe nothing well.
as that loiterers in the Proverbs is, so that they can do nothing well.
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Therefore they drawe neere to God with their tongues, but are farre from him with their raines.
Therefore they draw near to God with their tongues, but Are Far from him with their reins.
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Yea they are so farre from comming to him with their hearts, that they neuer come nere him so much as with their hands.
Yea they Are so Far from coming to him with their hearts, that they never come never him so much as with their hands.
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But though they haue the smooth tongue of Iacob which teacheth well: yet they haue the rough hand of Esau which doeth ill.
But though they have the smooth tongue of Iacob which Teaches well: yet they have the rough hand of Esau which doth ill.
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Such doe not touch Christ, but throng Christ.
Such do not touch christ, but throng christ.
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They touch Christ, as that good woman did, which follow him, and come neere vnto him by wel doing.
They touch christ, as that good woman did, which follow him, and come near unto him by well doing.
pns32 vvb np1, p-acp d j n1 vdd, r-crq vvb pno31, cc vvb av-j p-acp pno31 p-acp av vdg.
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894
They throng Christ, as the rest of the people did, which oppresse & ouerwhelme him with a multitude of words, without any matter or manner of doing;
They throng christ, as the rest of the people did, which oppress & overwhelm him with a multitude of words, without any matter or manner of doing;
pns32 vvb np1, c-acp dt n1 pp-f dt n1 vdd, r-crq vvb cc vvi pno31 p-acp dt n1 pp-f n2, p-acp d n1 cc n1 pp-f vdg;
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895
which are as wells without water, or as clouds without raine. Such as the Prophet Ieremie speaketh, do steale Gods word. which Are as wells without water, or as Clouds without rain. Such as the Prophet Ieremie speaks, do steal God's word.
r-crq vbr p-acp n2 p-acp n1, cc c-acp n2 p-acp n1. d c-acp dt n1 np1 vvz, vdb vvi npg1 n1.
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896
They haue not onely false and lying tongues, but also filching and stealing tongues.
They have not only false and lying tongues, but also filching and stealing tongues.
pns32 vhb xx av-j j cc j-vvg n2, cc-acp av vvg cc vvg n2.
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897
For teaching well, and doing ill, their teaching doth not become them, it doth not beseeme them, it doth not belong vnto them.
For teaching well, and doing ill, their teaching does not become them, it does not beseem them, it does not belong unto them.
p-acp vvg av, cc vdg n-jn, po32 n-vvg vdz xx vvi pno32, pn31 vdz xx vvi pno32, pn31 vdz xx vvi p-acp pno32.
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898
It is strange that a man should steale with his tongue: euen as it is strange also, that a man should speake with his hand.
It is strange that a man should steal with his tongue: even as it is strange also, that a man should speak with his hand.
pn31 vbz j cst dt n1 vmd vvi p-acp po31 n1: av c-acp pn31 vbz j av, cst dt n1 vmd vvi p-acp po31 n1.
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899
Yet as I noted before, that these speake false construction with their hand: so now I note that these steale true construction with their tongue.
Yet as I noted before, that these speak false construction with their hand: so now I note that these steal true construction with their tongue.
av c-acp pns11 vvd a-acp, cst d vvb j n1 p-acp po32 n1: av av pns11 vvb cst d n1 j n1 p-acp po32 n1.
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900
They steale their words I say, howsoeuer otherwise they be most true, who as Austin writeth, would seeme to be righteous in that they teach the words of God, They steal their words I say, howsoever otherwise they be most true, who as Austin Writeth, would seem to be righteous in that they teach the words of God,
pns32 vvi po32 n2 pns11 vvb, c-acp av pns32 vbb av-ds j, r-crq p-acp np1 vvz, vmd vvi pc-acp vbi j p-acp cst pns32 vvb dt n2 pp-f np1,
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901
whereas indeede they are vnrighteous, in that they doe the workes of the deuill.
whereas indeed they Are unrighteous, in that they do the works of the Devil.
cs av pns32 vbr j, p-acp cst pns32 vdb dt n2 pp-f dt n1.
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902
Wherefore we that are a holy people, must not teach the words of God, and doe the workes of the deuill;
Wherefore we that Are a holy people, must not teach the words of God, and do the works of the Devil;
c-crq pns12 d vbr dt j n1, vmb xx vvi dt n2 pp-f np1, cc vdb dt n2 pp-f dt n1;
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903
we must not teach one thing and doe an other.
we must not teach one thing and do an other.
pns12 vmb xx vvi crd n1 cc vdb dt n-jn.
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904
For not he that only teacheth, but He that both doeth and teacheth, the same shall be called great in the kingdom of heauen.
For not he that only Teaches, but He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
p-acp xx pns31 cst av-j vvz, cc-acp pns31 cst d vdz cc vvz, dt d vmb vbi vvn j p-acp dt n1 pp-f n1.
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905
Thus much for the first part negatiue, what must not be. Neither pastor nor people must teach one thing and doe an other. That must not be.
Thus much for the First part negative, what must not be. Neither pastor nor people must teach one thing and do an other. That must not be.
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906
The second part affirmatiue followeth, what must be. Both pastor and people must doe that themselues which they teach others to do. That must be.
The second part affirmative follows, what must be. Both pastor and people must do that themselves which they teach Others to do. That must be.
dt ord n1 j vvz, q-crq vmb vbi. av-d n1 cc n1 vmb vdi d px32 q-crq pns32 vvb ng2-jn pc-acp vdi. cst vmb vbi.
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907
First for the pastor he hath two kind of garments. A brestplate, and an Ephod. The brest-plate shewes that he must haue science to teach:
First for the pastor he hath two kind of garments. A breastplate, and an Ephod. The breastplate shows that he must have science to teach:
ord p-acp dt n1 pns31 vhz crd n1 pp-f n2. dt n1, cc dt n1. dt n1 vvz cst pns31 vmb vhi n1 pc-acp vvi:
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908
the ephod shews that he must haue conscience to doe that which he teacheth. And in the very brestplate it selfe is written, not only Vrim, but also Thummim. Vrim signifies light. Thummim signifies perfection.
the ephod shows that he must have conscience to do that which he Teaches. And in the very breastplate it self is written, not only Urim, but also Thummim. Vrim signifies Light. Thummim signifies perfection.
dt n1 vvz cst pns31 vmb vhi n1 pc-acp vdi d r-crq pns31 vvz. cc p-acp dt j n1 pn31 n1 vbz vvn, xx av-j j, cc-acp av j. np1 vvz n1. np1 vvz n1.
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909
To prooue that the pastor, must not onely be the light of the world, but also the salt of the earth:
To prove that the pastor, must not only be the Light of the world, but also the salt of the earth:
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910
not onely a light of direction in his teaching, but also a patterne of perfection in his doing.
not only a Light of direction in his teaching, but also a pattern of perfection in his doing.
xx av-j dt n1 pp-f n1 p-acp po31 n-vvg, cc-acp av dt n1 pp-f n1 p-acp po31 vdg.
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911
For euen as the snuffers of the tabernacle were made of pure golde:
For even as the snuffers of the tabernacle were made of pure gold:
p-acp av-j c-acp dt vvz pp-f dt n1 vbdr vvn pp-f j n1:
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912
so preachers which should purge and dresse, and cleere others that they may burneout brightly, must be made of pure gold, that by doing well they may also shine themselues. so Preachers which should purge and dress, and clear Others that they may burneout brightly, must be made of pure gold, that by doing well they may also shine themselves.
av n2 r-crq vmd vvi cc vvi, cc j n2-jn cst pns32 vmb av av-j, vmb vbi vvn pp-f j n1, cst p-acp vdg av pns32 vmb av vvi px32.
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913
Hence it is that the Priest hath out of the sacrifices for his share, the shake-brest, and the right shoulder.
Hence it is that the Priest hath out of the Sacrifices for his share, the shake-breast, and the right shoulder.
av pn31 vbz d dt n1 vhz av pp-f dt n2 p-acp po31 n1, dt n1, cc dt j-jn n1.
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914
The shake-breast puts him in mind of teaching well: the right shoulder puts him in minde of doing well.
The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well.
dt n1 vvz pno31 p-acp n1 pp-f vvg av: dt j-jn n1 vvz pno31 p-acp n1 pp-f vdg av.
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915
That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot, and keeps it in the right way:
That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot, and keeps it in the right Way:
cst j n1 np1 vbz vvn, dt n1 cc dt n1 pp-f np1. dt n1 vvz dt n1, cc vvz pn31 p-acp dt j-jn n1:
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916
a chariot goes in the right way it selfe.
a chariot Goes in the right Way it self.
dt n1 vvz p-acp dt j-jn n1 pn31 n1.
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Image 37
917
And so a minister must not onely as a horseman direct others and set them in the right way,
And so a minister must not only as a horseman Direct Others and Set them in the right Way,
cc av dt n1 vmb xx av-j c-acp dt n1 vvi n2-jn cc vvd pno32 p-acp dt j-jn n1,
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Image 37
918
but also as a chariot he must follow a good course, and walk in the right way himselfe.
but also as a chariot he must follow a good course, and walk in the right Way himself.
cc-acp av c-acp dt n1 pns31 vmb vvi dt j n1, cc vvi p-acp dt j-jn n1 px31.
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919
He must be both the horseman that teacheth, & the chariot that doeth, both the horseman and the chariot of Israel.
He must be both the horseman that Teaches, & the chariot that doth, both the horseman and the chariot of Israel.
pns31 vmb vbi d dt n1 cst vvz, cc dt n1 cst vdz, d dt n1 cc dt n1 pp-f np1.
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Image 37
920
Therefore he hath vpon the fringes of his vesture pomgranats and bells.
Therefore he hath upon the fringes of his vesture Pomegranates and Bells'.
av pns31 vhz p-acp dt n2 pp-f po31 n1 n2 cc n2.
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Image 37
921
Many preachers are full of bells which make a great ringing and gingling, but because they haue not pomgranats as well as bells, Many Preachers Are full of Bells' which make a great ringing and gingling, but Because they have not Pomegranates as well as Bells',
d n2 vbr j pp-f n2 r-crq vvb dt j n-vvg cc vvg, cc-acp c-acp pns32 vhb xx n2 p-acp av c-acp n2,
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Image 37
922
therefore all the noise that they make is but as sounding brasse, or as a tinkling cymball.
Therefore all the noise that they make is but as sounding brass, or as a tinkling cymbal.
av d dt n1 cst pns32 vvb vbz cc-acp c-acp vvg n1, cc p-acp dt j-vvg n1.
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Image 37
923
For the godly pastor must not onely say well, and sound out the word of the Lord to others cleerely as a bell,
For the godly pastor must not only say well, and found out the word of the Lord to Others clearly as a bell,
p-acp dt j n1 vmb xx av-j vvi av, cc vvb av dt n1 pp-f dt n1 p-acp n2-jn av-j p-acp dt n1,
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924
but also he must doe well, and as a pomegranate be fruitefull himselfe and full of good workes.
but also he must do well, and as a pomegranate be fruitful himself and full of good works.
cc-acp av pns31 vmb vdi av, cc p-acp dt n1 vbi j px31 cc j pp-f j n2.
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Image 37
925
Euen as the pillars of the tabernacle were made of Shittim wood, and ouerlaid with pure gold:
Eve as the pillars of the tabernacle were made of Shittim wood, and overlaid with pure gold:
np1 p-acp dt n2 pp-f dt n1 vbdr vvn pp-f np1 n1, cc vvn p-acp j n1:
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Image 37
926
so preachers (which are called in the Epistle to the Galatians the pillars of the Church) must not only be ouerlaid outwardly with pure gold, teaching the word of God purely,
so Preachers (which Are called in the Epistle to the Galatians the pillars of the Church) must not only be overlaid outwardly with pure gold, teaching the word of God purely,
av n2 (r-crq vbr vvn p-acp dt n1 p-acp dt njp2 dt n2 pp-f dt n1) vmb xx av-j vbi vvn av-j p-acp j n1, vvg dt n1 pp-f np1 av-j,
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Image 37
927
but also they must doe as they say, and inwardly be made of Shittim wood (which neuer corrupteth, neuer rotteth) hauing no corruption, no rottennes in their liues.
but also they must do as they say, and inwardly be made of Shittim wood (which never corrupteth, never rotteth) having no corruption, no rottenness in their lives.
cc-acp av pns32 vmb vdi c-acp pns32 vvb, cc av-j vbi vvn pp-f np1 n1 (r-crq av-x vvz, av-x vvz) vhg dx n1, dx n1 p-acp po32 n2.
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928
Hereupon our Lord, speaking to his Prophet saies, Lift vp thy voice as a trumpet. Diuers things there are which sound lowder then a trumpet.
Hereupon our Lord, speaking to his Prophet Says, Lift up thy voice as a trumpet. Diverse things there Are which found Louder then a trumpet.
av po12 n1, vvg p-acp po31 n1 vvz, vvb a-acp po21 n1 p-acp dt n1. j n2 pc-acp vbr r-crq vvd av-jc cs dt n1.
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929
The sea, the thunder, or such like.
The sea, the thunder, or such like.
dt n1, dt n1, cc d av-j.
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Image 37
930
Yet he saies not, Lift vp thy voice as the sea, or lift vp thy voyce as the thunder, but lift vp thy voice as a trumpet.
Yet he Says not, Lift up thy voice as the sea, or lift up thy voice as the thunder, but lift up thy voice as a trumpet.
av pns31 vvz xx, vvb a-acp po21 n1 p-acp dt n1, cc vvd a-acp po21 n1 p-acp dt n1, cc-acp vvi a-acp po21 n1 p-acp dt n1.
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Image 37
931
Because a trumpeter when he sounds his trumpet, he winds it with his mouth, and holds it vp with his hands:
Because a trumpeter when he sounds his trumpet, he winds it with his Mouth, and holds it up with his hands:
p-acp dt n1 c-crq pns31 vvz po31 n1, pns31 n2 pn31 p-acp po31 n1, cc vvz pn31 a-acp p-acp po31 n2:
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Image 37
932
and so a preacher which is a spirituall trumpeter, must not onely by teaching well, sound forth the word of life with his mouth,
and so a preacher which is a spiritual trumpeter, must not only by teaching well, found forth the word of life with his Mouth,
cc av dt n1 r-crq vbz dt j n1, vmb xx av-j p-acp vvg av, vvb av dt n1 pp-f n1 p-acp po31 n1,
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Image 37
933
but also by doing well he must support it, and hold it vp with his hands.
but also by doing well he must support it, and hold it up with his hands.
cc-acp av p-acp vdg av pns31 vmb vvi pn31, cc vvb pn31 a-acp p-acp po31 n2.
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Image 37
934
And then doth he lift vp his voice as a trumpet.
And then does he lift up his voice as a trumpet.
cc av vdz pns31 vvi a-acp po31 n1 p-acp dt n1.
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Image 37
935
Those mysticall beasts in Ezekiel, which S. Gregory vnderstandeth to be the ministers of the church, had hāds vnder their wings.
Those mystical beasts in Ezekielem, which S. Gregory understandeth to be the Ministers of the Church, had hands under their wings.
d j n2 p-acp np1, r-crq n1 np1 vvz pc-acp vbi dt n2 pp-f dt n1, vhd n2 p-acp po32 n2.
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936
Many preachers are full of feathers, & can soare aloft in a speculatiue kind of discoursing: Many Preachers Are full of Feathers, & can soar aloft in a speculative kind of discoursing:
d n2 vbr j pp-f n2, cc vmb vvi av p-acp dt j n1 pp-f vvg:
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937
but if you should search for hands vnder their wings, perhaps you should scarse finde many times so much as halfe a hand amongst them.
but if you should search for hands under their wings, perhaps you should scarce find many times so much as half a hand among them.
cc-acp cs pn22 vmd vvi p-acp n2 p-acp po32 n2, av pn22 vmd av-j vvi d n2 av av-d c-acp j-jn dt n1 p-acp pno32.
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Image 37
938
But the godly pastor must haue not onely wings of high wisedome and knowledge, but also hands vnder his wings to doe that which he knoweth.
But the godly pastor must have not only wings of high Wisdom and knowledge, but also hands under his wings to do that which he Knoweth.
p-acp dt j n1 vmb vhi xx av-j n2 pp-f j n1 cc n1, cc-acp av n2 p-acp po31 n2 pc-acp vdi d r-crq pns31 vvz.
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Image 37
939
For as the Prophet Malachy witnesseth, The Priests lips should keepe knowledge.
For as the Prophet Malachy Witnesseth, The Priests lips should keep knowledge.
p-acp p-acp dt n1 np1 vvz, dt ng1 n2 vmd vvi n1.
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Image 37
940
He saies not, they should babble or vtter knowledge to others, and haue no care to keepe it themselues.
He Says not, they should babble or utter knowledge to Others, and have no care to keep it themselves.
pns31 vvz xx, pns32 vmd vvi cc vvi n1 p-acp n2-jn, cc vhb dx n1 p-acp vvb pn31 px32.
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Image 37
941
But hauing deliuered it to others, they must as well as others obserue and doe it themselues.
But having Delivered it to Others, they must as well as Others observe and do it themselves.
p-acp vhg vvn pn31 p-acp n2-jn, pns32 vmb a-acp av c-acp n2-jn vvi cc vdb pn31 px32.
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Image 37
942
And then indeede may their lips rightly be said to keepe knowledge.
And then indeed may their lips rightly be said to keep knowledge.
cc av av vmb po32 n2 av-jn vbi vvn pc-acp vvi n1.
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Image 37
943
For euen as they which repaired the walls of Ierusalem, held a sword in one hand, and wrought with the other:
For even as they which repaired the walls of Ierusalem, held a sword in one hand, and wrought with the other:
p-acp av-j c-acp pns32 r-crq vvd dt n2 pp-f np1, vvd dt n1 p-acp crd n1, cc vvn p-acp dt n-jn:
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944
so preachers which by winning soules repaire and build vp the walls of the heauenly Ierusalem, must not onely hold the sword of the spirit, which is the word of God in one hand,
so Preachers which by winning Souls repair and built up the walls of the heavenly Ierusalem, must not only hold the sword of the Spirit, which is the word of God in one hand,
av n2 r-crq p-acp j-vvg n2 vvi cc vvi a-acp dt n2 pp-f dt j np1, vmb xx av-j vvi dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f np1 p-acp crd n1,
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945
but also they must labour with th'other hand. Els they shall pull downe and destroy rather then build vp.
but also they must labour with The other hand. Else they shall pull down and destroy rather then built up.
cc-acp av pns32 vmb vvi p-acp dt|j-jn n1. av pns32 vmb vvi a-acp cc vvi av-c cs vvi a-acp.
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946
But if they doe as fast as they say, then they shall build apace, and edifie very much.
But if they do as fast as they say, then they shall built apace, and edify very much.
p-acp cs pns32 vdb c-acp av-j c-acp pns32 vvb, cs pns32 vmb vvi av, cc vvi av av-d.
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947
Therefore S. Paul exhorteth Timothie to shew himselfe a workeman, which needeth not to be ashamed, diuiding the word of God aright.
Therefore S. Paul exhorteth Timothy to show himself a workman, which needs not to be ashamed, dividing the word of God aright.
av n1 np1 vvz np1 pc-acp vvi px31 dt n1, r-crq vvz xx pc-acp vbi j, vvg dt n1 pp-f np1 av.
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Image 37
948
He must not onely be a word-man, but also a work-man.
He must not only be a word-man, but also a workman.
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949
He must not onely holde a sword in one hand, to diuide the word of God aright,
He must not only hold a sword in one hand, to divide the word of God aright,
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950
but also labour with the other hand, and DOE his best to shew himselfe a workman which neede not be asham'd.
but also labour with the other hand, and do his best to show himself a workman which need not be ashamed.
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951
And the same Apostle exhorteth the same Timothie againe, to shew the true patterne of holsome words. Holsome words is sound teaching:
And the same Apostle exhorteth the same Timothy again, to show the true pattern of wholesome words. Wholesome words is found teaching:
cc dt d n1 vvz dt d np1 av, pc-acp vvi dt j n1 pp-f j n2. j n2 vbz j n-vvg:
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952
the true patterne of holsome words, is well doing.
the true pattern of wholesome words, is well doing.
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953
So that he shews the true patterne of holsome words, which patternes and samples his teaching by doing, making them both matches and payres,
So that he shows the true pattern of wholesome words, which patterns and samples his teaching by doing, making them both Matches and pairs,
av cst pns31 vvz dt j n1 pp-f j n2, r-crq n2 cc n2 po31 n-vvg p-acp vdg, vvg pno32 d n2 cc n2,
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954
so that (as Marke the Eremite speaketh) a man may easily read all his sermons, and all his exhortations to others, written downe as it were,
so that (as Mark the Eremite speaks) a man may Easily read all his Sermons, and all his exhortations to Others, written down as it were,
av d (c-acp n1 dt n1 vvz) dt n1 vmb av-j vvi d po31 n2, cc d po31 n2 p-acp n2-jn, vvn a-acp p-acp pn31 vbdr,
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955
and expressed in the lines of his owne life. And thus must euery faithfull preacher doe.
and expressed in the lines of his own life. And thus must every faithful preacher do.
cc vvn p-acp dt n2 pp-f po31 d n1. cc av vmb d j n1 vdb.
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956
He must haue not onely a brest-plate, but also an Ephod: he must haue written in this brest-plate, not onely Vrim, but also Thummim:
He must have not only a breastplate, but also an Ephod: he must have written in this breastplate, not only Urim, but also Thummim:
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he must be like the snuffers of the tabernacle, not onely purging others, but also made of pure gold himselfe:
he must be like the snuffers of the tabernacle, not only purging Others, but also made of pure gold himself:
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958
he must haue for his share of the sacrifices not only the shakebrest, but also the right shoulder:
he must have for his share of the Sacrifices not only the shakebrest, but also the right shoulder:
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he must be as Elias was, not onely the horsman, but also the chariot of Israel:
he must be as Elias was, not only the horseman, but also the chariot of Israel:
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960
he must haue vpon the fringes of his vesture, not onely bells, but also pomgranats: he must be like the pillars of the tabernacle, not onely ouerlai'd outwardly with gold,
he must have upon the fringes of his vesture, not only Bells', but also Pomegranates: he must be like the pillars of the tabernacle, not only overlaid outwardly with gold,
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but also inwardly made of Shittim woode:
but also inwardly made of Shittim wood:
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962
he must not onely lift vp his voice, but also lift it vp as a trumpet:
he must not only lift up his voice, but also lift it up as a trumpet:
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963
he must not onely haue wings, but also hands vnder his wings:
he must not only have wings, but also hands under his wings:
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964
he must not onely with his lippes vtter knowledge to others, but also keepe knowledge himselfe:
he must not only with his lips utter knowledge to Others, but also keep knowledge himself:
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965
he must not onely hold a sword in one hand, but also labour with the other hand:
he must not only hold a sword in one hand, but also labour with the other hand:
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966
he must not onely deuide the word of God aright, but also shew himselfe a workman which neede not be ashamed:
he must not only divide the word of God aright, but also show himself a workman which need not be ashamed:
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967
he must not onely deliuer holsome words, but also shew the true patterne of holsome words, which is a godly life. The summe is this:
he must not only deliver wholesome words, but also show the true pattern of wholesome words, which is a godly life. The sum is this:
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968
The faithfull Pastor must not onely teach well, but also DOE well.
The faithful Pastor must not only teach well, but also do well.
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969
For He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
For He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
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Now the people likewise are commanded to DOE that themselues, which they teach others to doe, as well as the Pastor.
Now the people likewise Are commanded to do that themselves, which they teach Others to doe, as well as the Pastor.
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971
We read that Abraham buried Sarah in the caue of Macpelah, that is in a double sepulchre.
We read that Abraham buried Sarah in the cave of Machpelah, that is in a double Sepulchre.
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972
He that burieth his minde in knowledge onely, without any care of practise, he buries Sarah in a single sepulchre:
He that burieth his mind in knowledge only, without any care of practice, he buries Sarah in a single Sepulchre:
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but he that buries his minde as well in the practise and feeling of religion (which is all in all) as in the knowledge and vnderstanding of it, he buries Sarah in a double sepulchre.
but he that buries his mind as well in the practice and feeling of Religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double Sepulchre.
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And so must all we doe which are the true children of Abraham.
And so must all we do which Are the true children of Abraham.
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975
For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit.
For then with Abraham burying our Spirit in a double Sepulchre, we shall with Elisha have a double Spirit.
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976
A spirit, that as well doeth, as teacheth. God appointed Moses to make a lauer with a base or with a foote.
A Spirit, that as well doth, as Teaches. God appointed Moses to make a laver with a base or with a foot.
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977
Now the word Labium, signifies as well a lippe, as a lauer.
Now the word Labium, signifies as well a lip, as a laver.
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978
So that the lauer which washeth must haue a base, and the lippe which teacheth must haue a foote.
So that the laver which washes must have a base, and the lip which Teaches must have a foot.
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979
Otherwise if teaching doe not stand vpon doing as vpon a foote, then surely it is footelesse,
Otherwise if teaching do not stand upon doing as upon a foot, then surely it is footelesse,
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980
and so consequently it is bootelesse, and altogether vnprofitable.
and so consequently it is bootless, and altogether unprofitable.
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981
Holy Iob saies thus, Though mine aduersarie should write a booke against me, would not I take it vpon my shoulder, Holy Job Says thus, Though mine adversary should write a book against me, would not I take it upon my shoulder,
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982
and binde it as a crowne vnto me? That which he saith of his aduersaries booke, may not altogether vnfitly be applied to Gods booke which we must studie, not so much that we may binde it to our head,
and bind it as a crown unto me? That which he Says of his Adversaries book, may not altogether unfitly be applied to God's book which we must study, not so much that we may bind it to our head,
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or beare it in our memorie to teach it, as that we may beare it vpon our shoulders to DOE it.
or bear it in our memory to teach it, as that we may bear it upon our shoulders to do it.
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984
Then shall it be euery way a crowne vnto vs. Simeon the sonne of Onias was as a faire Oliue tree that is fruitfull,
Then shall it be every Way a crown unto us Simeon the son of Onias was as a fair Olive tree that is fruitful,
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985
and as a Cypres tree, which groweth vp to the clouds. A cypres tree is high but barren:
and as a Cypress tree, which grows up to the Clouds. A cypress tree is high but barren:
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an oliue tree is fruitfull but lowe.
an olive tree is fruitful but low.
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987
So a christian must, not onely as a cypres tree reach vp to the clouds, by a high gift in teaching,
So a christian must, not only as a cypress tree reach up to the Clouds, by a high gift in teaching,
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988
but also he must as an oliue tree bring forth the oile of mercie, and be euery way fruitfull in doing.
but also he must as an olive tree bring forth the oil of mercy, and be every Way fruitful in doing.
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989
Then he shall be like Simeon, neither low nor barren.
Then he shall be like Simeon, neither low nor barren.
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990
But though he be an oliue, yet he shall be as high as the cypres tree:
But though he be an olive, yet he shall be as high as the cypress tree:
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991
and though he be a cypres, yet he shall be as fruitfull as the oliue tree.
and though he be a cypress, yet he shall be as fruitful as the olive tree.
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992
Noah is appointed to make a windowe in the top of the arke, and a dore in the side of its A windowe is for the eie only to looke out; Noah is appointed to make a window in the top of the Ark, and a door in the side of its A window is for the eye only to look out;
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a doore is for the whole bodie to goe out.
a door is for the Whole body to go out.
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And in like manner a godly man, must not haue a windowe for contemplation as Daniel had, who said his praires thrice a day looking out of his chamber windowe;
And in like manner a godly man, must not have a window for contemplation as daniel had, who said his praires thrice a day looking out of his chamber window;
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but also he must haue a dore for action as Abraham had, who entertained his guests about the heat of the day, sitting in his tent dore.
but also he must have a door for actium as Abraham had, who entertained his guests about the heat of the day, sitting in his tent door.
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At the windowe of contemplation he must meditate and looke to his teaching; at the dore of action he must goe forth to his doing.
At the window of contemplation he must meditate and look to his teaching; At the door of actium he must go forth to his doing.
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997
Therefore by the old law all those beasts are accounted vncleane that chew the cud, but diuide not the hoofe;
Therefore by the old law all those beasts Are accounted unclean that chew the cud, but divide not the hoof;
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which law was not made for beasts, but for men.
which law was not made for beasts, but for men.
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To admonish vs, that all they are vncleane in the sight of God, which chewe the cudde by meditating of his word to teach it,
To admonish us, that all they Are unclean in the sighed of God, which chew the cud by meditating of his word to teach it,
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and yet diuide not the hoofe by following the same to doe it.
and yet divide not the hoof by following the same to do it.
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1001
When Gedion went to warre against the Madianits, he sent home againe those souldiers which kneeled downe to lap water,
When Gideon went to war against the Midianites, he sent home again those Soldiers which kneeled down to lap water,
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1002
and tooke those onely with him, which lapt out of their hands.
and took those only with him, which leapt out of their hands.
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1003
Because indeede they are not fit to be souldiers in Christs campe, which haue mouthes to say somewhat,
Because indeed they Are not fit to be Soldiers in Christ camp, which have mouths to say somewhat,
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1004
but no hands to doe any thing. For if they haue no hands to help themselues, much lesse to hurt their enemies.
but no hands to do any thing. For if they have no hands to help themselves, much less to hurt their enemies.
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1005
And looke how these Souldiers did put their hands to their mouth; in like sort the wise woman putteth her fingers to the distaffe.
And look how these Soldiers did put their hands to their Mouth; in like sort the wise woman putteth her fingers to the distaff.
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1006
Now there is a great resemblance betweene the distaffe and the tongue. For as a thread either longer or shorter is spun off from the distaf:
Now there is a great resemblance between the distaff and the tongue. For as a thread either longer or shorter is spun off from the distaff:
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so from the tongue a speach.
so from the tongue a speech.
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1008
Therefore he may be said to put his fingers to the distaffe, which puts his doing to his teaching,
Therefore he may be said to put his fingers to the distaff, which puts his doing to his teaching,
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1009
and doeth that which he teacheth.
and doth that which he Teaches.
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1010
Our Sauiour speaking to his spouse saies thus, Let me see thy sight, let me heare thy voice.
Our Saviour speaking to his spouse Says thus, Let me see thy sighed, let me hear thy voice.
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As if he should say, Let me not only heare a voyce of thy teaching, but also see a sight of thy doing.
As if he should say, Let me not only hear a voice of thy teaching, but also see a sighed of thy doing.
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1012
Let me see thy sight, let me heare thy voice. Let me see thy sighed, let me hear thy voice.
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1013
Whereupon Seneca saies fitly, Be sure thou imitate him aboue all other, whom thou maist admire more when thou seest his sight, then when thou hearest his voice.
Whereupon Senecca Says fitly, Be sure thou imitate him above all other, whom thou Mayest admire more when thou See his sighed, then when thou Hearst his voice.
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1014
So Paul wisheth the Philippians to followe those things which they had heard of him, and seene in him.
So Paul wishes the Philippians to follow those things which they had herd of him, and seen in him.
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1015
His teaching they had heard of him: his doing they had seene in him. So Moses was mighty in words, and in deeds: His teaching they had herd of him: his doing they had seen in him. So Moses was mighty in words, and in Deeds:
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Not mighty in words, and weake, or no bodie in deeds: but mighty in both, in words and in deeds, in teaching, and in doing.
Not mighty in words, and weak, or no body in Deeds: but mighty in both, in words and in Deeds, in teaching, and in doing.
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1017
So Aarons rod brought forth blossomes, & almonds. Now as almonds are the fruite of blossomes:
So Aaron's rod brought forth blossoms, & almonds. Now as almonds Are the fruit of blossoms:
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in like sort doing is the fruite of teaching. So the Baptist was a shining, & a burning light.
in like sort doing is the fruit of teaching. So the Baptist was a shining, & a burning Light.
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1019
He shined in knowledge, which made him able to teach wel, he burned in zeale, which made him willing to doe well.
He shined in knowledge, which made him able to teach well, he burned in zeal, which made him willing to do well.
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1020
So Dauid saies, Establish me with thy free spirit, then shall I teach thy way vnto the wicked.
So David Says, Establish me with thy free Spirit, then shall I teach thy Way unto the wicked.
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He did not onely teach others the way of God, but also he was established with the free spirit of God to doe well himselfe.
He did not only teach Others the Way of God, but also he was established with the free Spirit of God to do well himself.
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1022
So Titus was an example of good workes, and vncorrupt doctrine. Vncorrupt doctrine is teaching well: good workes is doing well. So Titus was an Exampl of good works, and uncorrupt Doctrine. Uncorrupt Doctrine is teaching well: good works is doing well.
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1023
How then was he an example of good workes, and vncorrupt doctrine? Clemens Alexandrinus makes the answer.
How then was he an Exampl of good works, and uncorrupt Doctrine? Clemens Alexandrian makes the answer.
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Teaching as he did, and doing as he taught, he was an example of good workes and vncorrupt doctrine.
Teaching as he did, and doing as he taught, he was an Exampl of good works and uncorrupt Doctrine.
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1025
And so must euery one be which is the sincere seruant of God.
And so must every one be which is the sincere servant of God.
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1026
He must with Abraham bury Sarah not onely in a sepulchre, but also in a double sepulchre:
He must with Abraham bury Sarah not only in a Sepulchre, but also in a double Sepulchre:
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1027
he must with Moses make him, not onely a lauer but also a base:
he must with Moses make him, not only a laver but also a base:
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1028
he must with Iob, not onely binde the booke to his head, but also beare it vpon his shoulders:
he must with Job, not only bind the book to his head, but also bear it upon his shoulders:
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1029
he must with Simeon, not onely be a cypres tree, but also an oliue tree: he must with Noah make him not onely a window, but also a doore:
he must with Simeon, not only be a cypress tree, but also an olive tree: he must with Noah make him not only a window, but also a door:
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1030
he must with those cleane beasts, not onely chew the cudde, but also diuide the hoofe:
he must with those clean beasts, not only chew the cud, but also divide the hoof:
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1031
he must with those valiant Soldiers, not onely bow downe his knees, but also lift vp his hands to lap water:
he must with those valiant Soldiers, not only bow down his knees, but also lift up his hands to lap water:
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1032
he must with the wisewoman, not onely haue a distaffe, but also put his fingers to it:
he must with the wisewoman, not only have a distaff, but also put his fingers to it:
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1033
he must with the Church, not onely let Christ heare his voice, but also let him see his sight:
he must with the Church, not only let christ hear his voice, but also let him see his sighed:
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1034
euen as Pauls excellent vertues were not onely heard of him, but also seene in him:
even as Paul's excellent Virtues were not only herd of him, but also seen in him:
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1035
euen as Moses was mightie, not onely in words, but also in deedes: euen as Aarons rodde did beare not onely blossoms, but also almonds:
even as Moses was mighty, not only in words, but also in Deeds: even as Aaron's rod did bear not only blossoms, but also almonds:
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1036
euen as Iohn Baptist was a light, not onely shining, but also burning:
even as John Baptist was a Light, not only shining, but also burning:
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1037
euen as king Dauid was a prophet, not onely teaching others, but also established with grace himselfe:
even as King David was a Prophet, not only teaching Others, but also established with grace himself:
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euen as Titus was an example, not onely of vncorrupt doctrine, but also of good workes.
even as Titus was an Exampl, not only of uncorrupt Doctrine, but also of good works.
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1039
The summe of all is this: The syncere seruant of God, must not onely teach well, but also DOE well.
The sum of all is this: The sincere servant of God, must not only teach well, but also do well.
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1040
For He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.
For He that both doth and Teaches, the same shall be called great in the Kingdom of heaven.
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1041
Now then, beloued, let vs blush and be ashamed, that euen the very Gentiles should goe before vs in this point.
Now then, Beloved, let us blush and be ashamed, that even the very Gentiles should go before us in this point.
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1042
Sosiades a heathen man could say thus much, Better done then said. A good thing if thou know it, doe it.
Sosiades a heathen man could say thus much, Better done then said. A good thing if thou know it, do it.
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1043
It is written of Iulius Caesar, that he neuer said to his souldiers, Ite, but Venite: he neuer said, Goe ye yonder, but Come ye hither: I will goe with you;
It is written of Julius Caesar, that he never said to his Soldiers, Item, but Venite: he never said, Go you yonder, but Come you hither: I will go with you;
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1044
nay I will goe before you.
nay I will go before you.
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1045
And so saies our heauenly Captaine and conquerour Iesus Christ, not Ite, but Venite, Come vnto me all ye that labour,
And so Says our heavenly Captain and conqueror Iesus christ, not Item, but Venite, Come unto me all you that labour,
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1046
and learne of me, because I am meeke and humble in heart.
and Learn of me, Because I am meek and humble in heart.
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1047
He saies not, because I talke of my humilitie, but because I am humble, because I shew the practise of it continually in my selfe.
He Says not, Because I talk of my humility, but Because I am humble, Because I show the practice of it continually in my self.
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1048
I (saies he) came downe from heauen to earth, I left my fathers bosome,
I (Says he) Come down from heaven to earth, I left my Father's bosom,
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1049
and tooke a traytours kisse, to teach all men true humilitie. Therefore there is no teacher to me, there is no master to me:
and took a Traitors kiss, to teach all men true humility. Therefore there is no teacher to me, there is no master to me:
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1050
Learne of me, because I am meeke and humble in heart.
Learn of me, Because I am meek and humble in heart.
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1051
This kind of instruction both by teaching and by doing, is that two-edged sword, which proceedeth out of the mouth of the Lambe.
This kind of instruction both by teaching and by doing, is that two-edged sword, which Proceedeth out of the Mouth of the Lamb.
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1052
For tell me I pray you (if it be no trouble to you) tell me, what is the reason think you,
For tell me I pray you (if it be no trouble to you) tell me, what is the reason think you,
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1053
why so many Preachers in their Churches, so many masters in their families, seeke to redresse abuses, striue against sinnes,
why so many Preachers in their Churches, so many Masters in their families, seek to redress Abuses, strive against Sins,
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1054
and yet preuaile so little, but onely because they fight not with this two-edged sword, but with a backsword.
and yet prevail so little, but only Because they fight not with this two-edged sword, but with a backsword.
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1055
The sword which they fight withall is very sharpe, and cuts deepe on the teaching-side, but it is blunt and hath no edge at all on the doing-side.
The sword which they fight withal is very sharp, and cuts deep on the teaching-side, but it is blunt and hath no edge At all on the doing-side.
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1056
Whereas if we would fight against vngodlines with this two-edged sword, both by teaching and doing, we should soone cut downe sinne in such sort as it should neuer be able to stand out against vs. Therefore Dauid beeing readie to reforme many things among his people, saies in one of the Psalmes, O Lord giue me goodnes and knowledge.
Whereas if we would fight against ungodliness with this two-edged sword, both by teaching and doing, we should soon Cut down sin in such sort as it should never be able to stand out against us Therefore David being ready to reform many things among his people, Says in one of the Psalms, Oh Lord give me Goodness and knowledge.
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1057
Goodnes, that I may doe well, and Knowledge, that I may teach well.
goodness, that I may do well, and Knowledge, that I may teach well.
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1058
For I am sure (saies he) that all my teaching without doing, all my knowledge without goodnes, is to no purpose.
For I am sure (Says he) that all my teaching without doing, all my knowledge without Goodness, is to no purpose.
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1059
Therfore O Lord giue me goodnes and knowledge. But first goodnes, and then knowledge. Because indeed, one heartfull of goodnesse, is worth a hundred headfulls of knowledge:
Therefore Oh Lord give me Goodness and knowledge. But First Goodness, and then knowledge. Because indeed, one heartful of Goodness, is worth a hundred headfulls of knowledge:
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1060
one handfull of doing, is worth a hundred tongue-fulls of teaching.
one handful of doing, is worth a hundred tongue-fulls of teaching.
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1061
For what is the hand else, but the very seale of the tongue? So that as a writing is not pleadable by the law of man without seales, no more is a word warrantable by the lawe of God, without workes.
For what is the hand Else, but the very seal of the tongue? So that as a writing is not pleadable by the law of man without Seals, no more is a word warrantable by the law of God, without works.
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1062
And therefore if they which serue the beast, receiue the marke of the beast, not only in their foreheads, but also in their hands:
And Therefore if they which serve the beast, receive the mark of the beast, not only in their foreheads, but also in their hands:
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1063
how much more then ought we which serue the liuing God, to receiue the marke of God, not onely in our foreheads by open professing of him,
how much more then ought we which serve the living God, to receive the mark of God, not only in our foreheads by open professing of him,
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1064
but also in our hands by faithful practising that which we professe.
but also in our hands by faithful practising that which we profess.
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1065
Therefore it is a vsuall phrase wellnigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharie, or such like:
Therefore it is a usual phrase Wellnigh in all the prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharias, or such like:
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1066
I knowe indeede it is an Hebrew phrase, where the hand of the prophet signifieth the ministerie of the Prophet.
I know indeed it is an Hebrew phrase, where the hand of the Prophet signifies the Ministry of the Prophet.
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1067
But yet this phrase may giue vs thus much to vnderstand, that if the Prophets dealt so,
But yet this phrase may give us thus much to understand, that if the prophets dealt so,
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1068
as euery word of God passed not onely through their mouthes, but also through their hands, that then we also must so deale in hearing and handling the word of God, as we may bring vnto God saies Agapetus, not onely a profering of words,
as every word of God passed not only through their mouths, but also through their hands, that then we also must so deal in hearing and handling the word of God, as we may bring unto God Says Agapetus, not only a proffering of words,
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1069
but also an offering of works.
but also an offering of works.
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1070
Wherfore deare brethren, let your light so shine before men, that they not onely hearing your good wordes,
Wherefore deer brothers, let your Light so shine before men, that they not only hearing your good words,
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1071
but also seeing your good workes, may glorifie your father which is in heauen.
but also seeing your good works, may Glorify your father which is in heaven.
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1072
For then I assure you, if we glorifie our father which is in heauen, he will glorifie vs his children which are vpon earth,
For then I assure you, if we Glorify our father which is in heaven, he will Glorify us his children which Are upon earth,
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1073
and in the ende make vs great in the kingdome of heauen.
and in the end make us great in the Kingdom of heaven.
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1074
O remember therefore that golden saying in the Scripture, The feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer.
O Remember Therefore that golden saying in the Scripture, The Fear of the Lord is the beginning of Wisdom, a good understanding have all they that do thereafter, the praise of it Endureth for ever.
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1075
A good vnderstanding haue all they that do thereafter? Why so? Because an ill vnderstanding haue all they that doe not thereafter.
A good understanding have all they that do thereafter? Why so? Because an ill understanding have all they that do not thereafter.
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1076
They that haue vnderstanding, and doe not thereafter, that is according to it, haue an il vnderstanding.
They that have understanding, and do not thereafter, that is according to it, have an ill understanding.
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1077
But they that haue vnderstanding, and doe therafter according to it, haue a good vnderstanding. A good vnderstanding haue all they that doe thereafter:
But they that have understanding, and do thereafter according to it, have a good understanding. A good understanding have all they that do thereafter:
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1078
the praise of it endureth for euer. It shall be eternally rewarded. O how richly are the Apostles rewarded, how highly are they now honoured in heauen,
the praise of it Endureth for ever. It shall be eternally rewarded. O how richly Are the Apostles rewarded, how highly Are they now honoured in heaven,
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1079
because when they were vpon earth, they had a good vnderstanding. They had clouen tongues. Clouen tongus? What's that? I'le tell you.
Because when they were upon earth, they had a good understanding. They had cloven tongues. Cloven tongues? What's that? I'll tell you.
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Doe you not see how our hands are clouen and diuided into fingers; So were the Apostles tongues.
Do you not see how our hands Are cloven and divided into fingers; So were the Apostles tongues.
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1081
They (in a manner if I may so say) had fingers vpon their tongues,
They (in a manner if I may so say) had fingers upon their tongues,
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1082
as well as we haue vpon our hands. It was but a word and a worke with them.
as well as we have upon our hands. It was but a word and a work with them.
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1083
They had no sooner taught others any good thing (as O Lord what good thing did they not teach vs all!) but by and by they were readie to practise it and to performe it themselues.
They had no sooner taught Others any good thing (as O Lord what good thing did they not teach us all!) but by and by they were ready to practise it and to perform it themselves.
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1084
Therefore they are already great in the kingdome of heauen, yea and much more shall be.
Therefore they Are already great in the Kingdom of heaven, yea and much more shall be.
av pns32 vbr av j p-acp dt n1 pp-f n1, uh cc av-d av-dc vmb vbi.
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1085
The twelue Apostles shall sit vpon twelue thrones, iudging the twelue tribes of Israel.
The twelue Apostles shall fit upon twelue thrones, judging the twelue tribes of Israel.
dt crd n2 vmb vvi p-acp crd n2, vvg dt crd n2 pp-f np1.
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1086
And if we can happely obtaine so much grace and goodnes of God, as that we may haue a care and a conscience as wel to doe as to teach,
And if we can happily obtain so much grace and Goodness of God, as that we may have a care and a conscience as well to do as to teach,
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1087
then as sure as God's in heauen, we likewise shall be great in the kingdome of heauen.
then as sure as God's in heaven, we likewise shall be great in the Kingdom of heaven.
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1088
We shall be enstalled with Christ and his Apostles in the throne of glorie, when we shall heare him say vnto vs, Come ye blessed of my Father, inherite the kingdome of heauen prepared for you.
We shall be installed with christ and his Apostles in the throne of glory, when we shall hear him say unto us, Come you blessed of my Father, inherit the Kingdom of heaven prepared for you.
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1089
For ye haue not only professed, but practised: ye haue not onely taught well, but wrought well:
For you have not only professed, but practised: you have not only taught well, but wrought well:
p-acp pn22 vhb xx av-j vvn, cc-acp vvd: pn22 vhb xx av-j vvn av, cc-acp vvd av:
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1090
ye haue not onely said well, but done well: therefore now you shall be great in the kingdome of heauen.
you have not only said well, but done well: Therefore now you shall be great in the Kingdom of heaven.
pn22 vhb xx av-j vvn av, cc-acp vdi av: av av pn22 vmb vbi j p-acp dt n1 pp-f n1.
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1091
To the which kingdom of heauen, we beseech thee, O Lord, to bring vs not for any saying or doing of ours,
To the which Kingdom of heaven, we beseech thee, Oh Lord, to bring us not for any saying or doing of ours,
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1092
but for the tender mercies and precious merits of Iesus Christ:
but for the tender Mercies and precious merits of Iesus christ:
cc-acp p-acp dt j n2 cc j n2 pp-f np1 np1:
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1093
to whom with the Father and the holy Ghost, be all honour and glorie, power and praise, dignitie and dominion, now and euermore. Amen. FINIS.
to whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen. FINIS.
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