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❧ The Prophet Dauids Arithmetike. Psal. 90. verse 12. Teach vs (O Lord) to number our dayes.
❧ The Prophet David Arithmetic. Psalm 90. verse 12. Teach us (Oh Lord) to number our days.
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THe Prophet Dauid noteth the carelesse securitie, and wilfull ingratitude of carnal men, whome neither the shortnesse of life,
THe Prophet David notes the careless security, and wilful ingratitude of carnal men, whom neither the shortness of life,
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nor the plagues of God, powred out for sinne, can stirre vp to a duetifull obedience.
nor the plagues of God, poured out for sin, can stir up to a dutiful Obedience.
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In many precedent Psalmes, he taketh occasion by checkes, and admonitions to drawe the wicked and obstinate, to a consideration of Gods benefites,
In many precedent Psalms, he Takes occasion by Checks, and admonitions to draw the wicked and obstinate, to a consideration of God's benefits,
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and blessings bestowed vppon them, as in feeding, and protecting them infinitely, in suffering the Sun to shine vpon them, the raine to fructifie the earth, their children to multiply,
and blessings bestowed upon them, as in feeding, and protecting them infinitely, in suffering the Sun to shine upon them, the rain to fructify the earth, their children to multiply,
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and grow vp afore them, like the Oliue plants, or like the pollished corners of the temple:
and grow up afore them, like the Olive plants, or like the polished corners of the temple:
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their sheep and cattell to increase, &c.
their sheep and cattle to increase, etc.
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Yet notwithstanding finding them to bee nothing the more thankefull vnto God, or mindfull of his goodnes,
Yet notwithstanding finding them to be nothing the more thankful unto God, or mindful of his Goodness,
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and seeing them to runne on still in their wickednesse, without remorce or feeling, as if they had beene solde to worke iniquitie like Achab, and Ieroboam, The Prophet turneth to his compassions,
and seeing them to run on still in their wickedness, without remorse or feeling, as if they had been sold to work iniquity like Ahab, and Jeroboam, The Prophet turns to his compassions,
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& prayes for them that would not pray for thēselues, desiring God to turne their hearts,
& prays for them that would not pray for themselves, desiring God to turn their hearts,
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and to continue his mercies towards them: and this is briefly the substance of all this Psalme.
and to continue his Mercies towards them: and this is briefly the substance of all this Psalm.
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Nowe then to descend into a more particular narration, and to make you acquainted with the summe of the doctrine contained in these few wordes of my Text:
Now then to descend into a more particular narration, and to make you acquainted with the sum of the Doctrine contained in these few words of my Text:
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obserue with me these twoo principall pointes, which the wordes do offer to your consideration; viz. the petition of Dauid, and a reason or motiue inforcing the petition.
observe with me these twoo principal points, which the words do offer to your consideration; viz. the petition of David, and a reason or motive enforcing the petition.
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The petition in these wordes, Teach me to number my dayes. The motiue in these wordes, That I may apply my heart to wisedome.
The petition in these words, Teach me to number my days. The motive in these words, That I may apply my heart to Wisdom.
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I will onely speake of the former in this place, viz. Dauid his prayer.
I will only speak of the former in this place, viz. David his prayer.
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Teach vs, O Lord, to number, &c. ] This text may wel be tearmed the Prophet Dauid his Arithmetike, a better Arithmetike than our schoole humanitians,Teach us, Oh Lord, to number, etc. ] This text may well be termed the Prophet David his Arithmetic, a better Arithmetic than our school humanitians,
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and professours of Arithmetike in Vniuersities are wont to teach. This crosseth and vtterly confuteth the course of the vain men of this world:
and professors of Arithmetic in Universities Are wont to teach. This Crosseth and utterly confuteth the course of the vain men of this world:
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for they giue themselues to calculate other matters.
for they give themselves to calculate other matters.
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The Marchant numbreth his debts, the Vsurer his money, the Lawyer his clyents, the Husbandman his goods and cattells, the Captaine his souldiers:
The Merchant numbereth his debts, the Usurer his money, the Lawyer his Clients, the Husbandman his goods and cattles, the Captain his Soldiers:
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but Dauid a man after Gods owne heart, knew well the vanity of the one, and the necessity of this other; and better Arithmetike.
but David a man After God's own heart, knew well the vanity of the one, and the necessity of this other; and better Arithmetic.
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He desireth God to teach him to number, not his wealth, nor his riches, nor his possessions,
He Desires God to teach him to number, not his wealth, nor his riches, nor his possessions,
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nor his tresures, nor his pleasures, but his daies.
nor his treasures, nor his pleasures, but his days.
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Teach me, saith he, to number my daies. We reade of Nabucad-nezzar a King, so he was like Dauid: but he had not learned to number his daies,Teach me, Says he, to number my days. We read of Nebuchadnezzar a King, so he was like David: but he had not learned to number his days,
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so he was vnlike Dauid. This prowd king walking and strowting in his royal •allace at Babel, was numbering the towres thereof,
so he was unlike David. This proud King walking and strowting in his royal •allace At Babel, was numbering the towers thereof,
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and was numbering his wealth, and his magnificence, and power. Is not this great Babel, is not this my kingdom.
and was numbering his wealth, and his magnificence, and power. Is not this great Babel, is not this my Kingdom.
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& c? This Arithmetike made Nabucad-nezzar prowd, and made him forget God that gaue him that power,& c? This Arithmetic made Nebuchadnezzar proud, and made him forget God that gave him that power,
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and that honour, and that monarchie.
and that honour, and that monarchy.
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But this Arithmetik of Dauids taught him humilitie, and meeknesse, and keepeth him so far from forgetfulnesse of God, that he rather forgets himselfe,
But this Arithmetic of David taught him humility, and meekness, and Keepeth him so Far from forgetfulness of God, that he rather forgets himself,
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and his kingly titles, and honour;
and his kingly titles, and honour;
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for in this psalme, but especially in this verse he disclaimes, as it were, from al his regal authoritie, power,
for in this psalm, but especially in this verse he disclaims, as it were, from all his regal Authority, power,
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and state, and exhibites himselfe a perfect paterne of humilitie.
and state, and exhibits himself a perfect pattern of humility.
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Though he were Gods anointed, and inuested with great maiestie, and honor, yet he forgat not his pedigree,
Though he were God's anointed, and invested with great majesty, and honour, yet he forgot not his pedigree,
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but hath registred the same to all posterities, in that he saith:
but hath registered the same to all Posterities, in that he Says:
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thou tookest Dauid when he followed the Ewes great with yong, and annointedst him to be Prince ouer thy people, of a sheepheard crowning him a King.
thou tookest David when he followed the Ewes great with young, and annointedst him to be Prince over thy people, of a shepherd crowning him a King.
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And though he were a King of the earth, yet hee knew hee was but a King of earth, a man of the same mowld that others are of,
And though he were a King of the earth, yet he knew he was but a King of earth, a man of the same mould that Others Are of,
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and subiect to the same corruption: nay him selfe in another place, calles hims•lfe, a worm and no man.
and Subject to the same corruption: nay him self in Another place, calls hims•lfe, a worm and no man.
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And as he could teach himselfe a lesson of mortalitie, so could he teach it others also:
And as he could teach himself a Lesson of mortality, so could he teach it Others also:
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speaking to magistrates, he saith thus; I haue said, ye are Gods, but ye shal al die like men:
speaking to Magistrates, he Says thus; I have said, you Are God's, but you shall all die like men:
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and that Princes should not scape vncontrolled, he a Prince telleth Princes, that they should also die like others.
and that Princes should not escape uncontrolled, he a Prince Telleth Princes, that they should also die like Others.
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And therefore since Princes, and magistrates, and people, and all must die, he prayeth God for himself and others: saying.
And Therefore since Princes, and Magistrates, and people, and all must die, he Prayeth God for himself and Others: saying.
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Teach vs; O Lord, to number our daies. Teach us; Oh Lord, to number our days.
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] Wee finde this prophet numbering, but not his daies, as in this place, but there he numbered his subiects, he would needs know his strength,
] we find this Prophet numbering, but not his days, as in this place, but there he numbered his Subjects, he would needs know his strength,
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and power, and the number of his people; but himself & all Israel smarted for that folly:
and power, and the number of his people; but himself & all Israel smarted for that folly:
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and himselfe being brought to the knowledge of his sin, confessed he had done very foolishly.
and himself being brought to the knowledge of his since, confessed he had done very foolishly.
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And therefore now hee workes more wisely, he prayeth God to teach him to number his daies:
And Therefore now he works more wisely, he Prayeth God to teach him to number his days:
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here he takes in hand another kinde of numeration.
Here he Takes in hand Another kind of numeration.
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The prophet sheweth, that except the Lord buyld the house, they that buyld it, labor but in vaine:
The Prophet shows, that except the Lord build the house, they that build it, labour but in vain:
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and except the Lord keepe the citie the keeper waketh but in vaine.
and except the Lord keep the City the keeper waketh but in vain.
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There hee prooueth that in buylding it is God alone who is the * Architectus, both to lay the foundation, and the roofe too.
There he proveth that in building it is God alone who is the * Architectus, both to lay the Foundation, and the roof too.
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In keeping of the cittie hee is the onely watchman of Israel, that neuer slumbereth.
In keeping of the City he is the only watchman of Israel, that never Slumbereth.
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And here he proueth another propertie to be in God, which is, that he in teaching, is the only schoolemaster,
And Here he Proves Another property to be in God, which is, that he in teaching, is the only Schoolmaster,
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or doctour, verifying that in the 15. of Iohn his Gospel, without me ye can do nothing:
or Doctor, verifying that in the 15. of John his Gospel, without me you can do nothing:
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he is al in al, a schoolemaster of all, both learned, and vnlearned, euen to teach princes knowledge, and the Senators wisedome.
he is all in all, a Schoolmaster of all, both learned, and unlearned, even to teach Princes knowledge, and the Senators Wisdom.
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This lesson must needes be well learned, that proceeds from such a teacher:
This Lesson must needs be well learned, that proceeds from such a teacher:
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in the 86 and 119. Psalmes he prayeth the Lorde to teach him the way of his statutes:
in the 86 and 119. Psalms he Prayeth the Lord to teach him the Way of his statutes:
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and here he prayeth God to teach him another thing: to to number his daies.
and Here he Prayeth God to teach him Another thing: to to number his days.
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Dauid shewes he was no truaunt in the schoole of Christ, but hauing learned one lesson, he couets to learne another,David shows he was no truaunt in the school of christ, but having learned one Lesson, he covets to Learn Another,
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and still calles vpon God, like a good scholler vpon his master, O teach me thy testimonies:
and still calls upon God, like a good scholar upon his master, Oh teach me thy testimonies:
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teach me thy statutes, teach me thy waies, teach me to number my daies.
teach me thy statutes, teach me thy ways, teach me to number my days.
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All that will be schollers in the schoole of Christ imitate Dauid: couet to learne more & more, that you may bring forth much fruite.
All that will be Scholars in the school of christ imitate David: covet to Learn more & more, that you may bring forth much fruit.
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If you haue alreadie learned your rudiments, your Alphabet of religion, labour yet further, to come to the depth of diuinitie, like the Prophet Ezech: who when hee had waded in the waters about the sanctuarie, he waded deeper and deeper,
If you have already learned your rudiments, your Alphabet of Religion, labour yet further, to come to the depth of divinity, like the Prophet Ezekiel: who when he had waded in the waters about the sanctuary, he waded Deeper and Deeper,
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first to the ankles, then to the knees, then to the loynes, till hee could passe no further.
First to the ankles, then to the knees, then to the loins, till he could pass no further.
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We are first children, and then we suck the milke of the woord: afterwards we become men, and then wee must disgest stronger meate.
We Are First children, and then we suck the milk of the word: afterwards we become men, and then we must digest Stronger meat.
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We must be so wel schooled, that we may be able to answere euery man, that shall aske vs a reason of the hope that is in vs.
We must be so well schooled, that we may be able to answer every man, that shall ask us a reason of the hope that is in us
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So well schooled, that we may be able to teach others, as Peter being strengthned did strengthen the brethren,
So well schooled, that we may be able to teach Others, as Peter being strengthened did strengthen the brothers,
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and as Priscilla, who thogh she were a woman, was notwithstanding able to instruct Apollos an eloquent man, and mightie in the Scriptures.
and as Priscilla, who though she were a woman, was notwithstanding able to instruct Apollos an eloquent man, and mighty in the Scriptures.
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This short lesson of Dauid ministreth this instruction to vs, it teacheth vs, whom we shuld pray vnto, whō we should intreate for a supplie in our wants, he teacheth vs to flie vnto God onely,
This short Lesson of David Ministereth this instruction to us, it Teaches us, whom we should pray unto, whom we should entreat for a supply in our Wants, he Teaches us to fly unto God only,
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for in him dwelleth all fulnesse.
for in him dwells all fullness.
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This he taught vs once before in the 64. Psalme, where disclayming frō all other gods,
This he taught us once before in the 64. Psalm, where disclaiming from all other God's,
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or Angells, or Saints, he saith, whom haue I in heauen but thee? Dauid did know there were many holy men in heauen, Abraham, Noah, Moses, all the Patriarches,
or Angels, or Saints, he Says, whom have I in heaven but thee? David did know there were many holy men in heaven, Abraham, Noah, Moses, all the Patriarchs,
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and Prophets, Martyrs, and Confessors before him, yet he had learned to inuocate none, to pray to none but God only:
and prophets, Martyrs, and Confessors before him, yet he had learned to invocate none, to pray to none but God only:
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there he taught, and here againe he teacheth, that God alone must be sought vnto, none but he implored.
there he taught, and Here again he Teaches, that God alone must be sought unto, none but he implored.
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None can teach vs but God, & therefore we must submit our selues to be taught onely by him.
None can teach us but God, & Therefore we must submit our selves to be taught only by him.
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Teach vs, O Lord, to number &c. ] Eue our progenetrix had learned one lesson from God, at the deliuering of the commaundement, wherein it was charged, that they shoulde not eate of the forbidden tree. Teach us, Oh Lord, to number etc. ] Eue our progenetrix had learned one Lesson from God, At the delivering of the Commandment, wherein it was charged, that they should not eat of the forbidden tree.
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But shee was not contented with one, but would faine haue choice of teachers, like a truanting scholler that still changeth his master:
But she was not contented with one, but would feign have choice of Teachers, like a truanting scholar that still changes his master:
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and therfore she learned a second lesson from the diuel. and Therefore she learned a second Lesson from the Devil.
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He taught hir, that they shuld not die, but should liue like Gods, knowing good and euil:
He taught his, that they should not die, but should live like God's, knowing good and evil:
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but Eue found him a lying teacher, for they became diuells, and death was sentenced against them and their posteritie,
but Eue found him a lying teacher, for they became Devils, and death was sentenced against them and their posterity,
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because they forsooke their first teacher.
Because they forsook their First teacher.
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Many now a daies, specially the conceated wise, wil not offer themselues, to be taught of God,
Many now a days, specially the conceated wise, will not offer themselves, to be taught of God,
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but they will teach themselues, and learne of themselues, they will flie to their owne wisdome,
but they will teach themselves, and Learn of themselves, they will fly to their own Wisdom,
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and their own strength, and their own policie, and their own knowledge but their owne strength becommeth weakenesse,
and their own strength, and their own policy, and their own knowledge but their own strength becomes weakness,
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like the strength of Sampson, when hee gaue it to an harlot:
like the strength of Sampson, when he gave it to an harlot:
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& their pollicie becomes simplicitie, like the pollicie of Haman, when he thought to slay al the Iewes:
& their policy becomes simplicity, like the policy of Haman, when he Thought to slay all the Iewes:
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and their wisdome foolishnes, like the wisedome of Achitophel, which turned to follie, because he had not learned it from God.
and their Wisdom foolishness, like the Wisdom of Ahithophel, which turned to folly, Because he had not learned it from God.
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That which they most glorie in, soonest deceiues them, like Absolomes haire, that seeming to be his bodies best ornament, became an halter:
That which they most glory in, soonest deceives them, like Absolomes hair, that seeming to be his bodies best ornament, became an halter:
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as hee would haue betrayed his father, so his owne haire became his own traitour, and discouered him to the enemie, like Ziba, that betrayed Mephibosheth.
as he would have betrayed his father, so his own hair became his own traitor, and discovered him to the enemy, like Ziba, that betrayed Mephibosheth.
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All such that refuse to draw their knowledge from the fountain, they are reproued in that general checke;
All such that refuse to draw their knowledge from the fountain, they Are reproved in that general check;
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this people take counsel of their stock, and their staffe teacheth them.
this people take counsel of their stock, and their staff Teaches them.
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Saul was neuer forsaken so long as hee counsailed with God, but when hee chose a witch for his schoolemistris, God reiected him; Saul was never forsaken so long as he counseled with God, but when he chosen a witch for his schoolemistris, God rejected him;
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and he became his own executioner, he that shuld haue slain his aduersaries, slew him selfe,
and he became his own executioner, he that should have slave his Adversaries, slew him self,
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and ministreth greater cause of triumph to his ennimies.
and Ministereth greater cause of triumph to his enemies.
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Teach me, &c. ] Dauid comming to be taught, first acknowledgeth his ignorance, & therfore praieth god the author of all knowlege, to giue him knowlege.Teach me, etc. ] David coming to be taught, First acknowledgeth his ignorance, & Therefore Prayeth god the author of all knowledge, to give him knowledge.
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In the first Chapter of the second booke of Chronicles we find Salomon the son asking of God wisedome:
In the First Chapter of the second book of Chronicles we find Solomon the son asking of God Wisdom:
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and here we find Dauid the father asking of God wisedome also.
and Here we find David the father asking of God Wisdom also.
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A good father chawlkes the waie first, and as gracious a sonne that well might seeme to descend from so good a father, followes the same path after, both walking towards God, a father to them both, both of one affection do aske one & the same thing, viz. wisedom, but respecting a diuers end;
A good father chawlkes the Way First, and as gracious a son that well might seem to descend from so good a father, follows the same path After, both walking towards God, a father to them both, both of one affection do ask one & the same thing, viz. Wisdom, but respecting a diverse end;
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the one, to thend he might the better gouerne his people; the other, to be able thereby to number his days.
the one, to The end he might the better govern his people; the other, to be able thereby to number his days.
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And this much shal briefly suffice for the cleering of the first note, which teacheth you if you will learne of Dauid, to pray vnto God for knowledge;
And this much shall briefly suffice for the clearing of the First note, which Teaches you if you will Learn of David, to pray unto God for knowledge;
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desire him to direct you, and teach you; as to teach you al things, so principally this:
desire him to Direct you, and teach you; as to teach you all things, so principally this:
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pray him to learne you to number your daies. This lesson wel learned wil bring you to the knowledge of all your other duties. It followeth.
pray him to Learn you to number your days. This Lesson well learned will bring you to the knowledge of all your other duties. It follows.
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To number. ] It is ascribed vnto God by Daniel, that God alone numbreth, weigheth, and diuideth, he measureth times & seasons, daies, To number. ] It is ascribed unto God by daniel, that God alone numbereth, weigheth, and Divideth, he measureth times & seasons, days,
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& yeares, and he that is the numberer, will teach vs to number, if we wil offer our selues to be taught by him.
& Years, and he that is the numberer, will teach us to number, if we will offer our selves to be taught by him.
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No lesson is more necessary for these times considering how sinne hath spread it selfe, like a leprozie ouer all flesh:
No Lesson is more necessary for these times considering how sin hath spread it self, like a leprozie over all Flesh:
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and iniquitie hath gotten the vpperhand.
and iniquity hath got the vpperhand.
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And more then this, the vialls of Gods wrath are powred our alreadie vpon vs, to consume vs,
And more then this, the vials of God's wrath Are poured our already upon us, to consume us,
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as we are all eie-witnesses this day.
as we Are all Eyewitnesses this day.
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Al had bin preuented, if we had bin carefull, to get vnto our selues this one comfortatiue, more worth than all the balme in Gilead, to haue knowledge to number our daies.
All had been prevented, if we had been careful, to get unto our selves this one Comfortative, more worth than all the balm in Gilead, to have knowledge to number our days.
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From the first words of this psalme to this present text, now handled, the prophet recapitulateth,
From the First words of this psalm to this present text, now handled, the Prophet recapitulateth,
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and recounteth the shortnes, and miserie of this life, and in the tenth verse, he makes vp a calender as it were of mans age, in that he saith the life of man is threescore yeares and ten,
and recounteth the shortness, and misery of this life, and in the tenth verse, he makes up a calendar as it were of men age, in that he Says the life of man is threescore Years and ten,
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and though men be so strong that they come to fourescore yeares, yet is their time then but labor and sorrow,
and though men be so strong that they come to fourescore Years, yet is their time then but labour and sorrow,
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so soon passeth it away, and we are gone.
so soon passes it away, and we Are gone.
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The note raised hence must be this, the shortnes of time ought to make vs more circumspect:
The note raised hence must be this, the shortness of time ought to make us more circumspect:
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and certainly if men did in a careful conscience surueigh the short scantling of our yeares,
and Certainly if men did in a careful conscience survey the short scantling of our Years,
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and crosses incident to the same, they would not run so wilfully to the vomit of sinne as they do,
and Crosses incident to the same, they would not run so wilfully to the vomit of sin as they do,
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and so seale vp their own condemnation.
and so seal up their own condemnation.
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The want of this consideration blindfolds the sinful soules of men, and casteth them headlong into a thousand inconueniences.
The want of this consideration blindfolds the sinful Souls of men, and Cast them headlong into a thousand inconveniences.
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If Lot had numbred his owne daies, as he liued to see the Sodomites days both numbred and determined, If Lot had numbered his own days, as he lived to see the Sodomites days both numbered and determined,
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when fire from heauen consumed them, he had not proceeded to commit incest so soon after with his own daughters.
when fire from heaven consumed them, he had not proceeded to commit Incest so soon After with his own daughters.
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Righteous Noah forgat his righteousnesse, and being drunke, lay vncouered in his tent, his owne sonnes being ashamed, that their owne father had cast off shame. Righteous Noah forgot his righteousness, and being drunk, lay uncovered in his tent, his own Sons being ashamed, that their own father had cast off shame.
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He could preach to the olde world, that their daies should be an hundred and twenty yeares,
He could preach to the old world, that their days should be an hundred and twenty Years,
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and then should the floud come, but he forgat to number his own dayes:
and then should the flood come, but he forgot to number his own days:
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and therfore a seconde inundation preuailed against him, he became ouerflowed with wine, as the old world with water.
and Therefore a seconde inundation prevailed against him, he became overflowed with wine, as the old world with water.
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If N•bucad nezzar had numbred his time, when hee numbred his towers, and riches, and honor, he had not so soon lost his honor, If N•bucad nezzar had numbered his time, when he numbered his towers, and riches, and honour, he had not so soon lost his honour,
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nor haue bin sent out to dwel with beasts in the field, where he was compelled to eate grasse like an oxe,
nor have been sent out to dwell with beasts in the field, where he was compelled to eat grass like an ox,
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because he liued like an asse, til his haires were growne like Egles fethers, and his nailes like birds clawes.
Because he lived like an Ass, till his hairs were grown like Eagles Feathers, and his nails like Birds claws.
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Belshazzar carowsing wine among his nobles, thought of nothing lesse, than the numbring of his daies, Belshazzar carousing wine among his Nobles, Thought of nothing less, than the numbering of his days,
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although euen then the moment of time was come, when he should resigne vp, bo•h life and kingdome. Not to stand vpon particulars:
although even then the moment of time was come, when he should resign up, bo•h life and Kingdom. Not to stand upon particulars:
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if the great rich man in the Gospel had bin as careful to number his daies,
if the great rich man in the Gospel had been as careful to number his days,
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as he was cumbered with deuising how to take downe hi••lde barnes, and to build vp new, thinking to store vp for many yeares, that voice of terror had not sounded from the Numberer of times, Thou foole, this night wil they take the soule from thee:
as he was cumbered with devising how to take down hi••lde Barns, and to built up new, thinking to store up for many Years, that voice of terror had not sounded from the Numberer of times, Thou fool, this night will they take the soul from thee:
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he dreamed of many yeares behind, but because he reckoned without his host, (for he neuer schooled himself where Dauid learned his Arithmetike,) therefore he deceiued himselfe,
he dreamed of many Years behind, but Because he reckoned without his host, (for he never schooled himself where David learned his Arithmetic,) Therefore he deceived himself,
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and that daie proued to be the last of his life.
and that day proved to be the last of his life.
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Such is, and hath euer bin the course of carnal men, that do fixe their eies vpon the present time only,
Such is, and hath ever been the course of carnal men, that do fix their eyes upon the present time only,
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and do think that the same shall neuer be altered.
and do think that the same shall never be altered.
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This securitie was far from Iob, when he saith, al the time of my pilgrimage wil I wait, til my changing come:
This security was Far from Job, when he Says, all the time of my pilgrimage will I wait, till my changing come:
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as if he made it his occupation euery daie; from time to time, he waited for his changing.
as if he made it his occupation every day; from time to time, he waited for his changing.
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Iob hath lefte few his like behind him, few such Numberers of time recorded.Job hath left few his like behind him, few such Numberers of time recorded.
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Iob and Dauid both do teach vs to number our daies, as they did their daies.Job and David both do teach us to number our days, as they did their days.
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Satan casteth so many golden baites in our waye, that we cleane forget our time, as Coruinus forgate his name.
Satan Cast so many golden baits in our Way, that we clean forget our time, as Corwin foregate his name.
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We are so busied like Naball about white earth, and red earth, in raping and scraping transitorie trash,
We Are so busied like Nabal about white earth, and read earth, in raping and scraping transitory trash,
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and so deuoted to fleshly pleasures, and deceitfull vanities of this life, that we haue no leisure at al to think on death and so we chop into the earth afore we be aware,
and so devoted to fleshly pleasures, and deceitful vanities of this life, that we have no leisure At all to think on death and so we chop into the earth afore we be aware,
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like a man walking vpon a greene field couered with snow, and not seeing the waie, runneth on,
like a man walking upon a green field covered with snow, and not seeing the Way, Runneth on,
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and sodainely falles into a pit.
and suddenly falls into a pit.
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Herodotus writeth of Sesostris a King of the Aegyptians, that he was caried in a chariot drawne with foure Kings, whom he before had conquered, one of the foure casting his eies behinde him, looked often vpon the wheeles of the chariot,Herodotus Writeth of Sesostris a King of the egyptians, that he was carried in a chariot drawn with foure Kings, whom he before had conquered, one of the foure casting his eyes behind him, looked often upon the wheels of the chariot,
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and was at length demanded by Sesostris what he meant to looke backe, so often:
and was At length demanded by Sesostris what he meant to look back, so often:
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saith he, I see that 〈 … 〉 which were highest in the wheel, 〈 … 〉 sently lowest,
Says he, I see that 〈 … 〉 which were highest in the wheel, 〈 … 〉 sently lowest,
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& the lowest eftsoo〈 … 〉 highest, cogito de mutatione fortu• 〈 … 〉 vpon the inconstancie of thi〈 … 〉 hereupon aduising himselfe 〈 … 〉 milde,
& the lowest eftsoo〈 … 〉 highest, cogito de mutation fortu• 〈 … 〉 upon the inconstancy of thi〈 … 〉 hereupon advising himself 〈 … 〉 mild,
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and deliuered the sai〈 … 〉 history noteth mans mortalit〈 … 〉 Teach vs to number our d• 〈 … 〉 speakes not of yeares,
and Delivered the sai〈 … 〉 history notes men mortalit〈 … 〉 Teach us to number our d• 〈 … 〉 speaks not of Years,
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or monet〈 … 〉 but of daies, noting the shortnesse 〈 … 〉 in the word Daies.
or monet〈 … 〉 but of days, noting the shortness 〈 … 〉 in the word Days.
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And the same phrase is vsed of all the 〈 … 〉 men, vpō the like occasion:
And the same phrase is used of all the 〈 … 〉 men, upon the like occasion:
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Iacob told Phar•oh that few and euill were the daies of his pilgrimage; speaking of the time:Iacob told Phar•oh that few and evil were the days of his pilgrimage; speaking of the time:
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to note the shortnesse of life, he names not yeares, but daies, and speaking of the toyles and troubles of life, he calles it a pilgrimage.
to note the shortness of life, he names not Years, but days, and speaking of the toils and Troubles of life, he calls it a pilgrimage.
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Iob in like manner in numbring his daies, my daies, saith he, are more swift than a post:Job in like manner in numbering his days, my days, Says he, Are more swift than a post:
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and in the 26. verse they are swifter than shippes. Our Sauiour in teaching vs to pray, bids vs pray thus: and in the 26. verse they Are swifter than ships. Our Saviour in teaching us to pray, bids us pray thus:
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giue vs this day our daily bread. As if we should reckon the continuance of our life no longer than a daie.
give us this day our daily bred. As if we should reckon the Continuance of our life no longer than a day.
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And againe, God calling vpō sinners, sayth, To day if you 〈 … 〉 his voice:
And again, God calling upon Sinners, say, To day if you 〈 … 〉 his voice:
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a day consisteth but o• 〈 … 〉 an euening, and a noone:
a day Consisteth but o• 〈 … 〉 an evening, and a noon:
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som• 〈 … 〉 way in the morning of their life 〈 … 〉 •ot the heate of the day,
som• 〈 … 〉 Way in the morning of their life 〈 … 〉 •ot the heat of the day,
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and h• 〈 … 〉 •t the line of his life vntil th• 〈 … 〉 but al the day.
and h• 〈 … 〉 •t the line of his life until th• 〈 … 〉 but all the day.
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〈 … 〉 •es the life of man, to th• 〈 … 〉 •asse, whose glory enduret• 〈 … 〉 •t is greene in the morning, an• 〈 … 〉 night.
〈 … 〉 •es the life of man, to th• 〈 … 〉 •asse, whose glory enduret• 〈 … 〉 •t is green in the morning, an• 〈 … 〉 night.
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〈 … 〉 •t is within and without vs, are s• 〈 … 〉 remembrances of death:
〈 … 〉 •t is within and without us, Are s• 〈 … 〉 remembrances of death:
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all things cry 〈 … 〉 to vs, that we must hence, as Christ cried, 〈 … 〉 •am not of this world.
all things cry 〈 … 〉 to us, that we must hence, as christ cried, 〈 … 〉 •am not of this world.
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The Sunne rising in the East, and falling in the west, and al in one day, shewes our rising,
The Sun rising in the East, and falling in the west, and all in one day, shows our rising,
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and falling, our comming in, and going forth of this world.
and falling, our coming in, and going forth of this world.
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The apparell wearing vpon our backes, the meate disgested and egested, and returning to putrefaction, the graues shrowding so many corpses vnder our feete:
The apparel wearing upon our backs, the meat digested and egested, and returning to putrefaction, the graves shrouding so many corpses under our feet:
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to be short, Time the mother of al things, and the changeable state of times,
to be short, Time the mother of all things, and the changeable state of times,
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euen winter and summer, colde, and heate, seede time, and haruest, all doe crie vnto vs, that we shall weare and di•,
even winter and summer, cold, and heat, seed time, and harvest, all do cry unto us, that we shall wear and di•,
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and corrupt, as they who were liuing are now dead, and lie in the dust.
and corrupt, as they who were living Are now dead, and lie in the dust.
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First we waxe, drie then olde, then colde, then sicke, then dead, so is earth turned into earth.
First we wax, dry then old, then cold, then sick, then dead, so is earth turned into earth.
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We are not skilful numberers of our daies, like Dauid, til we haue learned to recount the dangers and casualties,
We Are not skilful numberers of our days, like David, till we have learned to recount the dangers and casualties,
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and vncertainties of our corruptible condition.
and uncertainties of our corruptible condition.
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A spider being able to choake vs and a haire to stifle vs, and a tile falling vpon our heads to extinguish vs,
A spider being able to choke us and a hair to stifle us, and a tile falling upon our Heads to extinguish us,
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and that in a moment of time, when we least expect so sodaine calamities: we reade of Anacreon, that he died in eating of an egge.
and that in a moment of time, when we least expect so sudden calamities: we read of Anacreon, that he died in eating of an egg.
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Fabian a senator was choaked with an haire, Pope Hadrian with a flie:Fabian a senator was choked with an hair, Pope Hadriani with a fly:
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if Iacob counted his time but short, hauing alreadie liued an hundred and thirtie yeares, what reckoning may wee make of our time which is farre shorter?
if Iacob counted his time but short, having already lived an hundred and thirtie Years, what reckoning may we make of our time which is Far shorter?
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In the time afore the floud, the age of man was great: Adam liued 930. yeares, Noah 950. Methusaleh 969, almost a 1000 yeares.
In the time afore the flood, the age of man was great: Adam lived 930. Years, Noah 950. Methuselah 969, almost a 1000 Years.
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But after the floud in Terah his daies, who was father to Abraham, the age of man was a great deale shortned from 900. it was brought down to two hundred, and vnder.
But After the flood in Terah his days, who was father to Abraham, the age of man was a great deal shortened from 900. it was brought down to two hundred, and under.
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Terah liued 209. Abraham his sonne not so long, 175. Moses 120. Iosua an hundred and ten. Terah lived 209. Abraham his son not so long, 175. Moses 120. Iosua an hundred and ten.
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In the Prophet Dauid his time, it was scanted yet shorter by much, halfe in halfe, he counted the yeres of men to be threescore and ten.
In the Prophet David his time, it was scanted yet shorter by much, half in half, he counted the Years of men to be threescore and ten.
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All hath this vse, it teacheth vs to looke backe into our liues, and to learne to redeeme the time, by a timely repentance.
All hath this use, it Teaches us to look back into our lives, and to Learn to Redeem the time, by a timely Repentance.
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To draw to a conclusion, life it selfe is but an harbenger of death, and we liue to die.
To draw to a conclusion, life it self is but an harbinger of death, and we live to die.
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God that numbered the haires of our head, hath numbred our yeares also, and we can not passe them,
God that numbered the hairs of our head, hath numbered our Years also, and we can not pass them,
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whether in middle age, or in olde age, or in infancie, when, and where, and how, we know not,
whither in middle age, or in old age, or in infancy, when, and where, and how, we know not,
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for the issues of death are in the hands of God.
for the issues of death Are in the hands of God.
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When our end and finall dissolution shall come, is therfore concealed from vs, because we should be alwaies prepared,
When our end and final dissolution shall come, is Therefore concealed from us, Because we should be always prepared,
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and thinke euery moment vpon death, the end of all flesh.
and think every moment upon death, the end of all Flesh.
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As a bird guideth her flight with her traine, so the life of man is best directed by a continuall recourse vnto his end.
As a bird guideth her flight with her train, so the life of man is best directed by a continual recourse unto his end.
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Now the Lord of life and death, in whose hands is the breath of euery liuing thing,
Now the Lord of life and death, in whose hands is the breath of every living thing,
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so direct vs by his holy spirit of grace, that we may learne to number our daies:
so Direct us by his holy Spirit of grace, that we may Learn to number our days:
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that we may run out this shorte race of our sinful pilgrimage, in godlinesse and much pacience, looking to Iesus, the author and finisher of our faith, that when we shal haue finished these daies of sinne, we may be translated to a better life, in the kingdome of glorie which God hath purchased to vs, in the bloudshedding of his beloued sonne:
that we may run out this short raze of our sinful pilgrimage, in godliness and much patience, looking to Iesus, the author and finisher of our faith, that when we shall have finished these days of sin, we may be translated to a better life, in the Kingdom of glory which God hath purchased to us, in the bloodshedding of his Beloved son:
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to whome with the father, and the holyghost, bee rendred al glorie, maiestie, power, and dominion, now, and euer.
to whom with the father, and the Holy Ghost, be rendered all glory, majesty, power, and dominion, now, and ever.
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Peters repentance. So hee went out, and wept bitterly. Mat. 26. 75.
Peter's Repentance. So he went out, and wept bitterly. Mathew 26. 75.
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IN regard of the dissolutenesse of the present age wherein we liue, and general iniquitie of these the worst and last times, wherein the sins of men are multiplied, being growne to the full,
IN regard of the dissoluteness of the present age wherein we live, and general iniquity of these the worst and last times, wherein the Sins of men Are multiplied, being grown to the full,
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and vnrighteousnesse is increased vpon the earth, as was fore-tolde by our Sauior Christ, in the 24. of Mathew his Gospel,
and unrighteousness is increased upon the earth, as was foretold by our Saviour christ, in the 24. of Matthew his Gospel,
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for that we are all better acquainted with sinne, than with the remedie for auoidanc• of sinne, which is repentance, without which we neither can haue peace of conscience, no• yet the fauor of God, who is a father to none but the penitent, such as are truly humbled vnder the burthen of their sinnes,
for that we Are all better acquainted with sin, than with the remedy for auoidanc• of sin, which is Repentance, without which we neither can have peace of conscience, no• yet the favour of God, who is a father to none but the penitent, such as Are truly humbled under the burden of their Sins,
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and do• carrie a purpose of amendment.
and do• carry a purpose of amendment.
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I haue indeuoured at this time, to lay before your eies the true portraiture, and the liuely Anotomie of a repentant sinner in this example of S. Peter: you shall behold him chaulking out the waie, that leadeth to repentance, whose foote-steps you must follow, foote by foote,
I have endeavoured At this time, to lay before your eyes the true portraiture, and the lively Anatomy of a repentant sinner in this Exampl of S. Peter: you shall behold him chaulking out the Way, that leads to Repentance, whose footsteps you must follow, foot by foot,
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and steppe by steppe, if you will come where he is, where is perfect peace and ioy, such ioy as shall not be taken from vs, greater ioy,
and step by step, if you will come where he is, where is perfect peace and joy, such joy as shall not be taken from us, greater joy,
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and glorie than Peter had on mount Tabor, where Christ was transfigured.
and glory than Peter had on mount Tabor, where christ was transfigured.
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Peter wept here for a time, and that but a short time, in respect of eternitie:Peter wept Here for a time, and that but a short time, in respect of eternity:
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but there he reioyceth continually, without ceasing, his ioy hath no terme, nor limitation of time.
but there he rejoices continually, without ceasing, his joy hath no term, nor limitation of time.
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So is it verified which was spoken by our Sauior Christ, in the 5. of Mathew, happie are ye that mourne, for ye shall reioyce.
So is it verified which was spoken by our Saviour christ, in the 5. of Matthew, happy Are you that mourn, for you shall rejoice.
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Peters mourning is turned to mirth, his sadnesse to solace, his pain to pleasure, his repenting to reioycing,Peter's mourning is turned to mirth, his sadness to solace, his pain to pleasure, his repenting to rejoicing,
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for Christ hath wiped away al teares from his eies, because with him the first things are past alreadie,
for christ hath wiped away all tears from his eyes, Because with him the First things Are passed already,
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and now he is crowned with glorie like the Angells.
and now he is crowned with glory like the Angels.
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And this he hath now in heauen, because God loued him walking a good disciple here on earth, shewing himselfe to be indeede, what he was in name, videlicet Simon an obedient hearer.
And this he hath now in heaven, Because God loved him walking a good disciple Here on earth, showing himself to be indeed, what he was in name, videlicet Simon an obedient hearer.
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He is also called Peter, videlicet confident and strong in faith, like a rocke inuincible.
He is also called Peter, videlicet confident and strong in faith, like a rock invincible.
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And in this place we find him penitent, his obedience is testified in the historie of his life,
And in this place we find him penitent, his Obedience is testified in the history of his life,
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for at Christ his commandement he for sooke his calling, and became his disciple:
for At christ his Commandment he for sooke his calling, and became his disciple:
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his strength of faith our Sauior himselfe proueth, where he saith vpon his confession of him;
his strength of faith our Saviour himself Proves, where he Says upon his Confessi of him;
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Thou art Peter, and vpon this rock will I build my congregation. He was penitent, the words nowe read vnto you doproue the same:
Thou art Peter, and upon this rock will I built my congregation. He was penitent, the words now read unto you doproue the same:
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for after he had sinned, he went out and wept bitterly. O that euery Christian man were thus qualified like Peter! these three graces, repentaunce faith.
for After he had sinned, he went out and wept bitterly. Oh that every Christian man were thus qualified like Peter! these three graces, Repentance faith.
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and obedience, are better welcome vnto God, than the three presents giuen by the wisemen vnto Christ, golde, frankensence and mirrh, are not so precious.
and Obedience, Are better welcome unto God, than the three presents given by the Wise men unto christ, gold, frankincense and mirrh, Are not so precious.
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But before I proceed to the embowelling of these wordes nowe read vnto you, I must first acquaint you with the substance of that which went afore my text, being the occasion of the words now to be handled.
But before I proceed to the emboweling of these words now read unto you, I must First acquaint you with the substance of that which went afore my text, being the occasion of the words now to be handled.
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When Christ was about his passion, and euen now was readie to be offered vp vnto his father,
When christ was about his passion, and even now was ready to be offered up unto his father,
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for the sealing vp of our redemption, being vnder the handes of the ciuill magistrate, to be either condemned or acquited, the text saith, Peter stoode a farre off, to see the end,
for the sealing up of our redemption, being under the hands of the civil magistrate, to be either condemned or acquitted, the text Says, Peter stood a Far off, to see the end,
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as the fiftie eight verse witnesseth, there we reade that he came into the high priests hal,
as the fiftie eight verse Witnesseth, there we read that he Come into the high Priests hall,
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and there sate downe with the seruants, to see what would become of Iesus.
and there sat down with the Servants, to see what would become of Iesus.
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And while he sate there, the history noteth, that a maid came vnto him, & chalenged him to be one of Iesus disciples:
And while he sat there, the history notes, that a maid Come unto him, & challenged him to be one of Iesus Disciples:
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also wast (saith she) with Iesus of Galile, Reade the 69 verse, and so forwards,
also waste (Says she) with Iesus of Galilee, Read the 69 verse, and so forward,
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but he denied, and said, I wot not what thou saist:
but he denied, and said, I wot not what thou Sayest:
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the second maide came, and charged him in like maner, and then he swore, he knew not Iesus.
the second maid Come, and charged him in like manner, and then he swore, he knew not Iesus.
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Being the third time charged by the standers by, he began to curse and sweare that he knew not the man:
Being the third time charged by the standers by, he began to curse and swear that he knew not the man:
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such is our corruption, and Satans pollicie in tempting vs, when we fall once, we fall againe and againe,
such is our corruption, and Satan policy in tempting us, when we fallen once, we fallen again and again,
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like Peter, who hauing denied Christ once, made no bones of it, to denie him the second and third time.
like Peter, who having denied christ once, made no bones of it, to deny him the second and third time.
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Marke the degrees of Peter his sinne:
Mark the Degrees of Peter his sin:
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first he denied him simply, without any oath, as one not greatly regarding what the maid said vnto him, I wot not what thou saiest:
First he denied him simply, without any oath, as one not greatly regarding what the maid said unto him, I wot not what thou Sayest:
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but the second time he rapt out an oath, he know not the man: and the third time he proceeded to curse and sweare.
but the second time he rapt out an oath, he know not the man: and the third time he proceeded to curse and swear.
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A bare oath would not serue, and therefore he curst himselfe too:
A bore oath would not serve, and Therefore he cursed himself too:
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he was become so cunning and so prompt a swearer, as if he had made an occupation of it all his life before.
he was become so cunning and so prompt a swearer, as if he had made an occupation of it all his life before.
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So soone as he had learned to lie, he had learned to sweare, for lying,
So soon as he had learned to lie, he had learned to swear, for lying,
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and swearing, are partners, like a theefe & a receiuer, inseperable companions, and as I may say, swornebrethren, that alwaies iumpe together in a sinful societie.
and swearing, Are partners, like a thief & a receiver, inseparable Sodales, and as I may say, swornebrethren, that always jump together in a sinful society.
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And hauing learned to lie and sweare, he had learned at once to curse too:
And having learned to lie and swear, he had learned At once to curse too:
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cursing came in like a sixt finger, to make vp the messe, when the table was ful already.
cursing Come in like a sixt finger, to make up the mess, when the table was full already.
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Wee neuer reade of Peters swearing any where else, yet here vpon a sodaine, oaths and curses, shewed themselues, sooner then Chan• spied Noahs nakednesse.
we never read of Peter's swearing any where Else, yet Here upon a sudden, Oaths and curses, showed themselves, sooner then Chan• spied Noahs nakedness.
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The watchword which the Moabits vsed in the chase of their enemies was this: now Moab to the spoyle:
The watchword which the Moabites used in the chase of their enemies was this: now Moab to the spoil:
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and Satans watchwoord to the sinnes that prayed vpon Peter in this place was this: now lies and oaths, and curses to the spoile:
and Satan watchwoord to the Sins that prayed upon Peter in this place was this: now lies and Oaths, and curses to the spoil:
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and there made such a spoile of Peter, that like a man in a trance,
and there made such a spoil of Peter, that like a man in a trance,
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or distracted of his wittes, he wist not what he did, no• once remembred himselfe, no more than Nabucad-nezzar remembred his dreame, or Lot his incest.
or distracted of his wits, he wist not what he did, no• once remembered himself, no more than Nebuchadnezzar remembered his dream, or Lot his Incest.
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See what we are, being left to our selues, Peter euen now confidently said, that he would lay downe his life for his maister:
See what we Are, being left to our selves, Peter even now confidently said, that he would lay down his life for his master:
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yet he that would seem to be the strongest, shewed himselfe the weakest, and he first denied his master. This was Peters fall:
yet he that would seem to be the Strongest, showed himself the Weakest, and he First denied his master. This was Peter's fallen:
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but we are to speake of Peters rising, and of Peters repentance, for so soone as he was wakened with the alarum of a seely cocke, he began to remember his sin,
but we Are to speak of Peter's rising, and of Peter's Repentance, for so soon as he was wakened with the alarm of a silly cock, he began to Remember his since,
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& to weigh the greatnes of it: for so Mark recordeth of him, & Peter saith he remēbred the words of Iesus,
& to weigh the greatness of it: for so Mark recordeth of him, & Peter Says he remembered the words of Iesus,
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and weighing that with himselfe, he went out and wept: our text saith he went out and wept bitterly.
and weighing that with himself, he went out and wept: our text Says he went out and wept bitterly.
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So he went out. ] This text affoords three special notes, being three degrees of Peter his repentance.So he went out. ] This text affords three special notes, being three Degrees of Peter his Repentance.
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viz. remembrance of sinne, remorce of sinne, heartie inward sorrow for sin, sending forth outward significations, euen streames of teares.
viz. remembrance of sin, remorse of sin, hearty inward sorrow for since, sending forth outward significations, even streams of tears.
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Thus hauing found out the mine, let vs now dig for the treasure.
Thus having found out the mine, let us now dig for the treasure.
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So he went, &c. ] This word So doth send vs to the first woordes of this verse:So he went, etc. ] This word So does send us to the First words of this verse:
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for the word doth in nature imploy a necessarie coherence or connexion of the woords of my text, with that which went immediately before in the same verse:
for the word does in nature employ a necessary coherence or connexion of the words of my text, with that which went immediately before in the same verse:
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the first words of this verse are: And Peter remembring &c. The cock by crowing did put Peter in remembrance, for before he neuer thought vpon his sinne.
the First words of this verse Are: And Peter remembering etc. The cock by crowing did put Peter in remembrance, for before he never Thought upon his sin.
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He was carelesse till the cocke warned him: thereby we learne, that the first steppe to repentance, is the remembrance of sinne:
He was careless till the cock warned him: thereby we Learn, that the First step to Repentance, is the remembrance of sin:
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and therfore the Prophet Dauid saith, my sinnes are euer before me.
and Therefore the Prophet David Says, my Sins Are ever before me.
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As if he had kept a register, or a memorial booke to looke vpon, that the cleere view of his sinnes might worke a detestation thereof,
As if he had kept a register, or a memorial book to look upon, that the clear view of his Sins might work a detestation thereof,
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and so send him ouer vnto God for remission, as the Israelites fled to the brazen serpent, when they were stinged with scorpions.
and so send him over unto God for remission, as the Israelites fled to the brazen serpent, when they were stinged with scorpions.
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And lest any of his sinnes should scape •im, the same Prophet desireth the Lord to purge him from his secret sinnes.
And lest any of his Sins should escape •im, the same Prophet Desires the Lord to purge him from his secret Sins.
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Nothing holdes a marrso long in sinne, the want of due consideration.
Nothing holds a marrso long in sin, the want of due consideration.
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The very remembrance of sinne in a can ful remorce, is of force enough to batter • very heart of a christian man, that carrieth• ny feeling,
The very remembrance of sin in a can full remorse, is of force enough to batter • very heart of a christian man, that carrieth• High feeling,
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and is not altogether obdurat, a• hard-hearted, like Pharaoh, one that cann• repent.
and is not altogether obdurat, a• hardhearted, like Pharaoh, one that cann• Repent.
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For I speake not of them that are estrau• ged from God, and are giuen ouer to a • probate sence, despising the Lord in the s• bornesse of their corrupt natures, kno• he neuer so oft at the doores of their con••ences.
For I speak not of them that Are estrau• ged from God, and Are given over to a • probate sense, despising the Lord in the s• bornesse of their corrupt nature's, kno• he never so oft At the doors of their con••ences.
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Such, if at any time they shall rememb• their sinnes, are nothing humbled to rep•tance,
Such, if At any time they shall rememb• their Sins, Are nothing humbled to rep•tance,
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like Peter who went out and wept, b• they grow malecontent, and desperat, like 〈 … 〉das, who hauing bethought himselfe, ho tra•terously hee had dealt with his maist• went out and hanged himselfe.
like Peter who went out and wept, b• they grow malcontent, and desperate, like 〈 … 〉das, who having bethought himself, ho tra•terously he had dealt with his maist• went out and hanged himself.
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See the differences of effects of consid•ration in the good, and in the wicked ther• membraunce of sinne worketh a biting• morce,
See the differences of effects of consid•ration in the good, and in the wicked ther• membraunce of sin works a biting• morce,
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and a great grieuing sorrow in bo• good and bad, but it breedes a godly sorro• in the one,
and a great grieving sorrow in bo• good and bad, but it breeds a godly sorro• in the one,
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and a desperat sorow in th• oth• such a sorow as in the godly pricks them forward to repentance, such a sorrowe in the wicked,
and a desperate sorrow in th• oth• such a sorrow as in the godly pricks them forward to Repentance, such a sorrow in the wicked,
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as doth driue them to despaire, like Achitophel and Cain.
as does driven them to despair, like Ahithophel and Cain.
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Remembrance of sinne to the wicked, is the hideous hand-writing vpon the wall that droue Belshazar into a dumpe.
Remembrance of sin to the wicked, is the hideous handwriting upon the wall that drove Belshazzar into a dump.
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This consideration is the very key, that openeth the doore to the closet of our hearts, where al our bookes of accounts do lie.
This consideration is the very key, that Openeth the door to the closet of our hearts, where all our books of accounts do lie.
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It is the very looking-glasse, or rather the eie of the soule, whereby she seeth herselfe,
It is the very Looking glass, or rather the eye of the soul, whereby she sees herself,
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and looketh into her whole estate.
and looks into her Whole estate.
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In the ninth of Deut. and seuenth verse Moses chargeth the people to remember their sin,
In the ninth of Deuteronomy and Seventh verse Moses charges the people to Remember their since,
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and there he puts them in remembrance how oft they prouoked the Lord, by that meanes calling them to repentance.
and there he puts them in remembrance how oft they provoked the Lord, by that means calling them to Repentance.
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He went out, &c. ] Now comes in another step of Peters repentance:He went out, etc. ] Now comes in Another step of Peter's Repentance:
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he first weighed his sinne, as M•rke noteth, and in the meditation thereof being now throughly wakened from his former drowsines and slumber of sin, he went out:
he First weighed his sin, as M•rke notes, and in the meditation thereof being now thoroughly wakened from his former drowsiness and slumber of since, he went out:
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wherein note the effectual operation of Gods spirit in the children of God:
wherein note the effectual operation of God's Spirit in the children of God:
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after we haue sinned, presently the grace of God calles vs home againe, and suffereth vs not to rest:
After we have sinned, presently the grace of God calls us home again, and suffers us not to rest:
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like the doue that being sent out from Noah, found no rest for the sol• of her foote, til she returned to the arke:
like the dove that being sent out from Noah, found no rest for the sol• of her foot, till she returned to the Ark:
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no• can Peter now find any rest til he had found Christ by repentance, whom he had lost by deniall. Peter his sinne was great:
no• can Peter now find any rest till he had found christ by Repentance, whom he had lost by denial. Peter his sin was great:
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it was no sma• baite that Satan layde in his waie, for wha• greater aduantage could Satan almost hau• wished than this,
it was no sma• bait that Satan laid in his Way, for wha• greater advantage could Satan almost hau• wished than this,
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vnles he had driuen him to dispaire too:
unless he had driven him to despair too:
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and sure he had preuailed in this also, had not the neuer-failing hand of Gods mercie staied him vp after his fall,
and sure he had prevailed in this also, had not the never-failing hand of God's mercy stayed him up After his fallen,
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for his ow• glorie, and to the vnspeakeable comfort o• the godly, who though they fal, can neuer fa• away:
for his ow• glory, and to the unspeakable Comfort o• the godly, who though they fall, can never fa• away:
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for the promise of God standeth sure and hath this seale: deus nouit qui sunt su• ▪ God knoweth who are his. And our Sauior Christ saith;
for the promise of God Stands sure and hath this seal: deus Novit qui sunt su• ▪ God Knoweth who Are his. And our Saviour christ Says;
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of those whō thou hast giuen me, I haue not lost one, sau• that sonne of perdition.
of those whom thou hast given me, I have not lost one, sau• that son of perdition.
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Peter went out, &c. ] Being ashamed to stay any longer in the place, where he had so grossely sinned, in denying his maister,Peter went out, etc. ] Being ashamed to stay any longer in the place, where he had so grossly sinned, in denying his master,
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and for that in regard of the companie, he could not so wel aduise himselfe of the greatnes of his sinne, by sounding the very bottom of his conscience, by a due examination, he left the companie, and went out.
and for that in regard of the company, he could not so well advise himself of the greatness of his sin, by sounding the very bottom of his conscience, by a due examination, he left the company, and went out.
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He went out, &c. ] As Isaac went out into the fields to pray, so Peter went out to meditate and consider what he had done. He went out, etc. ] As Isaac went out into the fields to pray, so Peter went out to meditate and Consider what he had done.
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The faithful soule, when it is desirous to enter into any holy consulation, or cōference, couets to be alone,
The faithful soul, when it is desirous to enter into any holy consultation, or conference, covets to be alone,
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like Christ in the desart, sequestred from the societie of men. Iacob being alone wrastled with the Angell, and preuailed for a blessing.
like christ in the desert, sequestered from the society of men. Iacob being alone wrestled with the Angel, and prevailed for a blessing.
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Ionah went out of the citie Niniuie to mourne. Moses was bid to put off his shooes, when he pressed nere the flaming bush, Jonah went out of the City Nineveh to mourn. Moses was bid to put off his shoes, when he pressed never the flaming bush,
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so we must put off our shooes of carnalitie, and go out from our selues, as it were casting off our olde affections, as the adder casteth his slough;
so we must put off our shoes of carnality, and go out from our selves, as it were casting off our old affections, as the adder Cast his slough;
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if we will treade vpon holy ground, and presse to come where God is.
if we will tread upon holy ground, and press to come where God is.
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Peter, so long as he stayed in the high priests hall, among the enemies of Christ, he became as one of them,Peter, so long as he stayed in the high Priests hall, among the enemies of christ, he became as one of them,
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and had quite forgotten, that ere Christ was his master, or he his scholler, and therefore he demed him whom he should haue confessed,
and had quite forgotten, that ere christ was his master, or he his scholar, and Therefore he deemed him whom he should have confessed,
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but being diuided from those wicked ones, he deepely weighed within himselfe the guilt, and greatnesse of his sinne,
but being divided from those wicked ones, he deeply weighed within himself the guilt, and greatness of his sin,
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as if hee should haue reasoned in this or the like sort with himselfe.
as if he should have reasoned in this or the like sort with himself.
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Oh, what haue I done miserable man, that I am, howe daungerously haue I falle• in denying the Lord of life, my Lord?
O, what have I done miserable man, that I am, how dangerously have I falle• in denying the Lord of life, my Lord?
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I a rebellious sinner, to denie him that s•ued me, and by his death redeemed me.
I a rebellious sinner, to deny him that s•ued me, and by his death redeemed me.
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An• was I so wicked as hauing denied him once, must proceed to denie him thrise together and that with oaths,
An• was I so wicked as having denied him once, must proceed to deny him thrice together and that with Oaths,
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and curses, and banning• Hath my protestation and confident bold• nesse come to this issue? haue I shewed m• selfe so cowardize,
and curses, and banning• Hath my protestation and confident bold• ness come to this issue? have I showed m• self so cowardice,
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and such an impote• weakling, that I could not remaine consta• till the morrow.
and such an impote• weakling, that I could not remain consta• till the morrow.
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This last day, I protested if all the world were offended, yet I would not be offended, yea I was readie to lay downe my life fo Christ my Lord,
This last day, I protested if all the world were offended, yet I would not be offended, yea I was ready to lay down my life foe christ my Lord,
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and yet lo, before the cock• crew twise, I had denied him three times.
and yet lo, before the cock• crew twice, I had denied him three times.
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O periured wretch that I am? how hau• I transgressed? what a shipwracke haue made of my faith, by denying him that die• for me? I that thought my faith strong enough to incounter with the whole world most shamfully suffered a maide, a woman and the weaker vessells to discountenaun•• me.
Oh perjured wretch that I am? how hau• I transgressed? what a shipwreck have made of my faith, by denying him that die• for me? I that Thought my faith strong enough to encounter with the Whole world most shamefully suffered a maid, a woman and the Weaker vessels to discountenaun•• me.
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Is this, n•t to be offended, is this;
Is this, n•t to be offended, is this;
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to giu• my life for my master•nay, is not this to forsake him quite, and to ioyne with the wicke• Iewes to condemne and crucifie him?
to giu• my life for my master•nay, is not this to forsake him quite, and to join with the wicke• Iewes to condemn and crucify him?
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For what could I haue done more hainously against him, vnlesse I had ioyned with the wicked, to take his life from him? Iudas did but betray him,
For what could I have done more heinously against him, unless I had joined with the wicked, to take his life from him? Iudas did but betray him,
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and sell him for money, and I haue voluntarily denied him without hyre, and without mony.
and fell him for money, and I have voluntarily denied him without hire, and without money.
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The world hereafter, and al posterities shall take knowledge of my sinne.
The world hereafter, and all Posterities shall take knowledge of my sin.
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My name deserues to go with a brand vpon it, like the name of Ieroboam; my name cannot once be mentioned,
My name deserves to go with a brand upon it, like the name of Jeroboam; my name cannot once be mentioned,
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but my sinne must likewise be remembred. Ieroboam goes with his traine, Ieroboam that made Israel to sinne:
but my sin must likewise be remembered. Jeroboam Goes with his train, Jeroboam that made Israel to sin:
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and Peter deserues to haue his traine too, Peter that denied his maister.
and Peter deserves to have his train too, Peter that denied his master.
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In this or the like manner, Peter at his going out, reasoned with himselfe, and surely nothing is so mightie in operation, nothing so forcible,
In this or the like manner, Peter At his going out, reasoned with himself, and surely nothing is so mighty in operation, nothing so forcible,
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as the benefit of consideration, the carefull weighing of our sinnes, it is the very stone, that must sincke into Goliah his temples, it is the spirituall hammer breaking the stonie hardnes of our hearts.
as the benefit of consideration, the careful weighing of our Sins, it is the very stone, that must sink into Goliath his Temples, it is the spiritual hammer breaking the stony hardness of our hearts.
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And Satan should neuer be able to deteine so many sinfull soules in the slauery of sinne,
And Satan should never be able to detain so many sinful Souls in the slavery of sin,
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if they did but examine, and consider of their sinnes.
if they did but examine, and Consider of their Sins.
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For this examination, this going out wi•• Peter to parly with our sinnes, where it hat• his effectual working, there it sifteth eue• corner of the conscience:
For this examination, this going out wi•• Peter to parley with our Sins, where it hat• his effectual working, there it sifteth eue• corner of the conscience:
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it lights a candle •• our vnderstanding, and makes a search, an• as it were a quest of inquirie, throngh th• sinfull places thereof:
it lights a candle •• our understanding, and makes a search, an• as it were a quest of inquiry, throng th• sinful places thereof:
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it searches and sweep euery foule corner, like the woman that ha• lost the groat:
it Searches and sweep every foul corner, like the woman that ha• lost the groat:
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and when they are all summoned, & do make their apparance at the bar• of consideration, they are all arraigned, an• condemned,
and when they Are all summoned, & do make their appearance At the bar• of consideration, they Are all arraigned, an• condemned,
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and executed, and our soule• quite ridde, and purged of them, like a priso• at the goale deliuery.
and executed, and our soule• quite rid, and purged of them, like a priso• At the goal delivery.
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This examination laieth open, as it were by way of euidence, al• the losses, and harms done by sin:
This examination Layeth open, as it were by Way of evidence, al• the losses, and harms done by since:
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as the lo•sing of the grace of God, which once was giuen vs, and all things accompanying grace,
as the lo•sing of the grace of God, which once was given us, and all things accompanying grace,
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as the vertues, and giftes of the holyghost, wherewith the soule was beautified. Secondly, the losse of Gods fauour, and his fatherly protection:
as the Virtues, and Gifts of the Holy Ghost, wherewith the soul was beautified. Secondly, the loss of God's favour, and his fatherly protection:
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thirdly the losse of the reward of all our good workes: fourthly the losse of the peace of conscience:
Thirdly the loss of the reward of all our good works: fourthly the loss of the peace of conscience:
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fiftly we make our selues guiltie of eternall condemnation, and so consequently do bind ou• selues to all those incumbrances, whereto the reprobates are subiect,
Fifty we make our selves guilty of Eternal condemnation, and so consequently do bind ou• selves to all those encumbrances, whereto the Reprobates Are Subject,
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as to be inheritour of hell fire, and to be in the power of the diuell and his Angells.
as to be inheritor of hell fire, and to be in the power of the Devil and his Angels.
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These are the losses and inconueniences, which we draw vpon our heads in euery sin that wee commit,
These Are the losses and inconveniences, which we draw upon our Heads in every since that we commit,
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and haue we not neede then to goe out with Peter after euery sinne that we commit, weighing the greatnesse thereof,
and have we not need then to go out with Peter After every sin that we commit, weighing the greatness thereof,
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as he did, and neuer rest, like the restlesse doue, till we flie to God, as the doue to the arke, by an vnfained repentance.
as he did, and never rest, like the restless dove, till we fly to God, as the dove to the Ark, by an unfeigned Repentance.
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This made Peter go out, and this was his consideration, and the same must be ours too,
This made Peter go out, and this was his consideration, and the same must be ours too,
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if we wil haue rest to our soules, or peace to our consciences.
if we will have rest to our Souls, or peace to our Consciences.
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He went out, &c. ] The place from whence he went, was the high priests hall, the place of iudgement, where Christ was arraigned, where the scribes and people were gathered together against Christ, none but wicked men assembled in that place:He went out, etc. ] The place from whence he went, was the high Priests hall, the place of judgement, where christ was arraigned, where the Scribes and people were gathered together against christ, none but wicked men assembled in that place:
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and here was no place for Peter.
and Here was no place for Peter.
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Therfore he went out: ] Good men must not companie with the wicked at any time,Therefore he went out: ] Good men must not company with the wicked At any time,
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and if they happen to light in their societie, •ike Dauid among the Philistins, they ought then to make speede to go out from them according to the counsell of Solomon: turne away from the wicked man.
and if they happen to Light in their society, •ike David among the philistines, they ought then to make speed to go out from them according to the counsel of Solomon: turn away from the wicked man.
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The Lord will haue the righteous to out goe from the wicked, as Lot went out of Sodom to dwell in Zoar.
The Lord will have the righteous to out go from the wicked, as Lot went out of Sodom to dwell in Zoar.
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Peter sate in denying his maister;Peter sat in denying his master;
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but now being brought to the knowledge of his sin he bestirred himselfe and went out:
but now being brought to the knowledge of his since he bestirred himself and went out:
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when we are most secure, and at greatest ease, resting our selues as it were in the chaire of securitie and drowsinesse,
when we Are most secure, and At greatest ease, resting our selves as it were in the chair of security and drowsiness,
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then is Satan most vigilant and watchful to snare vs.
then is Satan most vigilant and watchful to snare us
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As when Iobs children were feasting, and thought least of any daunger towards themselues, the diuell spied his opportunitie to destroy them, by throwing the house vppon their heads.
As when Jobs children were feasting, and Thought least of any danger towards themselves, the Devil spied his opportunity to destroy them, by throwing the house upon their Heads.
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When Belshazar was sitting at the table, carowsing wine among his nobles in vessels of siluer and vessels of gold,
When Belshazzar was sitting At the table, carousing wine among his Nobles in vessels of silver and vessels of gold,
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then were the hideous fingers vpon the wall readie to pen his tragical end, and the ruine of his kingdome.
then were the hideous fingers upon the wall ready to pen his tragical end, and the ruin of his Kingdom.
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Lot had no sooner betaken himself to ease in Zoar, but Satan preuailed against him, to cause him committe incest with his twoo daughters: Lot had no sooner betaken himself to ease in Zoar, but Satan prevailed against him, to cause him commit Incest with his twoo daughters:
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he tempted Noah the preacher of righteousnes, after he had planted himselfe a vine-yard, to take so deepe a taste of the grape, that he became drunke, he became ouerflowed with wine,
he tempted Noah the preacher of righteousness, After he had planted himself a vineyard, to take so deep a taste of the grape, that he became drunk, he became overflowed with wine,
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as the old world with water: and this was a worse deluge then the first.
as the old world with water: and this was a Worse deluge then the First.
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He that preached to others but a little before, could not preach to himselfe a lesson of sobrietie,
He that preached to Others but a little before, could not preach to himself a Lesson of sobriety,
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but lay vncouered in his tent, and was a rebuke to his owne children.
but lay uncovered in his tent, and was a rebuke to his own children.
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If these mightie ones haue bin ouerthrown, how shal the weaklings stand? No maruaile if the low shrubs be rooted out and supplanted,
If these mighty ones have been overthrown, how shall the Weaklings stand? No marvel if the low shrubs be rooted out and supplanted,
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since the tall Cedars in Lebanon are thrown down.
since the tall Cedars in Lebanon Are thrown down.
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This securitie was farre from Iob, who as he shewed himselfe in other things to be patient, shewed himselfe in this to be vigilant, in that he sayth I feared al my waies.
This security was Far from Job, who as he showed himself in other things to be patient, showed himself in this to be vigilant, in that he say I feared all my ways.
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If Peter had watched Satan, as Satan watched him, l•e had not bin snared:
If Peter had watched Satan, as Satan watched him, l•e had not been snared:
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but when he sate, Sa••n saw he was carelesse, and therefore the more subiect to be tempted, and to be ouercome.
but when he sat, Sa••n saw he was careless, and Therefore the more Subject to be tempted, and to be overcome.
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We reade of the cranes, that when they flocke together to feede, one of them vseth to feede a farre off,
We read of the cranes, that when they flock together to feed, one of them uses to feed a Far off,
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and that crane so singled from the rest, still as he feedes lookes round about him,
and that crane so singled from the rest, still as he feeds looks round about him,
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and obserues if any daunger be towards them, if he spie any bodie drawing nigh, then he giueth warning to the rest, and so they saue themselues:
and observes if any danger be towards them, if he spy any body drawing High, then he gives warning to the rest, and so they save themselves:
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shall this pollicie rest in vnreasonable birds, and shall it not • found in man? If when Peter his body ha• taken it rest, his soule had wakened,
shall this policy rest in unreasonable Birds, and shall it not • found in man? If when Peter his body ha• taken it rest, his soul had wakened,
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and obserued, Satan casting a net about him, to in• tangle him, he had deceiued the deceiuer, b• while he sate, his enemy walked round abou• him,
and observed, Satan casting a net about him, to in• tangle him, he had deceived the deceiver, b• while he sat, his enemy walked round abou• him,
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and circumuented him so, as he had n• power to escape.
and circumvented him so, as he had n• power to escape.
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Peter sate when he fell, like a man in • slumber, that falles beside his chaire,Peter sat when he fell, like a man in • slumber, that falls beside his chair,
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but now he standeth vp, like a man, newly wakened out of a dream, and he goeth out.
but now he Stands up, like a man, newly wakened out of a dream, and he Goes out.
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The godly are euer for the most part noted, either going, walking, or running.
The godly Are ever for the most part noted, either going, walking, or running.
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The Prophet Dauid desired the Lord to teach him to go the path of his commandements:
The Prophet David desired the Lord to teach him to go the path of his Commandments:
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& hauing learned to go, he had also learned to run the way of his commandements:
& having learned to go, he had also learned to run the Way of his Commandments:
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I will runne the way of thy cōmandements.
I will run the Way of thy Commandments.
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One comes running to Christ, desirous to know what he must do, to obtain eternal life, he thought he could not runne fast enough, being in the way to eternall life. Zacheus ranne to meete Christ:
One comes running to christ, desirous to know what he must do, to obtain Eternal life, he Thought he could not run fast enough, being in the Way to Eternal life. Zacchaeus ran to meet christ:
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a certaine blind man in running to Christ threw away his cloake, to the end he might runne the faster.
a certain blind man in running to christ threw away his cloak, to the end he might run the faster.
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And Peter held his station no longer, but besturd himselfe, and made haste to go out,
And Peter held his station no longer, but besturd himself, and made haste to go out,
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when he felt the liuely soule-stirring motion of Gods spirit calling him to repentance.
when he felt the lively soul-stirring motion of God's Spirit calling him to Repentance.
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Samuel could not sleepe, when the Lord called, nor Peter sit any longer, when the spirit of God called vpon him by the crowing, of a cocke. Samuel could not sleep, when the Lord called, nor Peter fit any longer, when the Spirit of God called upon him by the crowing, of a cock.
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Let vs learne of Peter to yeeld to the woorking of Gods spirite, now the cocke croweth,
Let us Learn of Peter to yield to the working of God's Spirit, now the cock croweth,
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and as many as are watchfull may heare it: now then let vs prepare our selues to repent like Peter.
and as many as Are watchful may hear it: now then let us prepare our selves to Repent like Peter.
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And he wept bitterly. ] Here is the third degree or step of his repentance, testified by his teares.And he wept bitterly. ] Here is the third degree or step of his Repentance, testified by his tears.
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Plinie writeth that the teares of the vine doe cure the leprozie of the skinne:Pliny Writeth that the tears of the vine do cure the leprozie of the skin:
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So the teares of the faithfull, grafted into the true vine Christ Iesus, do cure the leprozie of sin.
So the tears of the faithful, grafted into the true vine christ Iesus, do cure the leprozie of since.
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S. Aug. sayth, when the Eagle waxeth old, she plungeth her wings into a fountaine of cleere water, and so renueth her strength:S. Aug. say, when the Eagl Waxes old, she plungeth her wings into a fountain of clear water, and so Reneweth her strength:
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So we must wash and bathe this whole body of sinne, so shall we become lustie and yong as an Eagle.
So we must wash and bathe this Whole body of sin, so shall we become lusty and young as an Eagl.
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S. Cyril vpon this weeping of Peter sayth; Locum flendo recepit, quem negando perdidit: he found that in weeping, which he lost by denying:S. Cyril upon this weeping of Peter say; Locum flendo recepit, Whom negando perdidit: he found that in weeping, which he lost by denying:
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and though he denied him, saith Nazaianzene: God is more merciful, than m• can be sinfull,
and though he denied him, Says Nazaianzene: God is more merciful, than m• can be sinful,
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if man will be sorrowfull. • Elisha threw salt into the waters, to ma• them sauory and sweet,
if man will be sorrowful. • Elisha threw salt into the waters, to ma• them savoury and sweet,
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so must we season o• prayers with salt teares, to make them sauo• vnto God. Great cause had Peter to weepe, consid• ring the greatnesse of his sinne:
so must we season o• Prayers with salt tears, to make them sauo• unto God. Great cause had Peter to weep, consid• ring the greatness of his sin:
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for if Ann• had cause to weep for her barrennesse, mu• more cause had Peter for his barrennesse • faith.
for if Ann• had cause to weep for her Barrenness, mu• more cause had Peter for his Barrenness • faith.
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If Rachel wept for her children, becau• they were not, much more cause had Pet•• to weep for his graces, because they were no•
If Rachel wept for her children, becau• they were not, much more cause had Pet•• to weep for his graces, Because they were no•
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If Agar wept, being turned out of her masters house, should not Peter mourne muc• rather for turning himselfe out of his maste• house, and denying his coate?
If Agar wept, being turned out of her Masters house, should not Peter mourn muc• rather for turning himself out of his maste• house, and denying his coat?
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If Thamar wept, being deflowred of he• virginitie, hath not Peter cause to weepe, fo• beeing depriued of his faith and constanci•
If Tamar wept, being deflowered of he• virginity, hath not Peter cause to weep, fo• being deprived of his faith and constanci•
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If the Virgin Marie wept, for the death o• her Son, as if her soule had bin pearced tho• row with a sword, hath not Peter cause t• weepe for denying him, that died for him?
If the Virgae Marry wept, for the death o• her Son, as if her soul had been pierced tho• row with a sword, hath not Peter cause t• weep for denying him, that died for him?
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Many causes we see may procure teares;
Many Causes we see may procure tears;
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bu• sure, to deny Christ as Peter did, is a caus• that should e•en dissolue all eies into teares ▪ If the eie be drie at any time, it ought in no case to be drie,
bu• sure, to deny christ as Peter did, is a caus• that should e•en dissolve all eyes into tears ▪ If the eye be dry At any time, it ought in no case to be dry,
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when we should weep for sin.
when we should weep for since.
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No teares are lost, that fall from the eies of •odly men, for god catches them before they can fall to the ground,
No tears Are lost, that fallen from the eyes of •odly men, for god Catches them before they can fallen to the ground,
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and he treasureth them vp in his bottle.
and he treasureth them up in his Bottle.
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If you will direct this watery humor to his due course, and deriue this floud of affection to the right channell, we must weepe for our sinnes like Peter.
If you will Direct this watery humour to his due course, and derive this flood of affection to the right channel, we must weep for our Sins like Peter.
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Such weeping is both the salue and smart of sinne, curing that which it chastneth with true remorce,
Such weeping is both the salve and smart of sin, curing that which it Chasteneth with true remorse,
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and preuenting neede of new Cure, with detestation of the disease. Teares tie the tongues of all accusers:
and preventing need of new Cure, with detestation of the disease. Tears tie the tongues of all accusers:
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and soften the rigor of the seuerest iudge: when they are most pittiful, they are most powerfull;
and soften the rigor of the Severest judge: when they Are most pitiful, they Are most powerful;
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and when they are most forsaken, they are most victorious; full of strength, like to Samsons hairy lockes, euen to foile whole armies.
and when they Are most forsaken, they Are most victorious; full of strength, like to Samsons hairy locks, even to foil Whole armies.
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This heauenly dew of deuotion neuer falleth, but the sunne of righteousnes drawes it vp, and vpon whose face soeuer it droppes, it makes the same most amiable and glorious, This heavenly due of devotion never falls, but the sun of righteousness draws it up, and upon whose face soever it drops, it makes the same most amiable and glorious,
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like the face of Moses, when he came downe from the Mount.
like the face of Moses, when he Come down from the Mount.
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Most sweetly was it vttered by a diuine of sweetest vtterance, that repentant eies are • cellars of Angells,
Most sweetly was it uttered by a divine of Sweetest utterance, that repentant eyes Are • cellars of Angels,
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and penitent teares th• sweetest wines.
and penitent tears th• Sweetest wines.
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which the sauour of life p• fumeth, the taste of grace sweetneth, and t• purest colours of returning innocency hig•ly beautifieth.
which the savour of life p• fumeth, the taste of grace sweeteneth, and t• Purest colours of returning innocency hig•ly beautifieth.
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O that our hearts were such a limbeck• euermore distilling so pure a quintessenc• drawen out from the weedes of our offenc• by the fire of true contrition.
Oh that our hearts were such a limbeck• evermore distilling so pure a quintessenc• drawn out from the weeds of our offenc• by the fire of true contrition.
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Heauen woul• mourne at the absence of so precious a water and earth lament the losse of so fruitfu• showres.
Heaven woul• mourn At the absence of so precious a water and earth lament the loss of so fruitfu• showers.
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Sure till death close vp the fountaines, the shall neuer faile running:
Sure till death close up the fountains, the shall never fail running:
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and then shall ou• soules be ferried in them to the hauen of life that as by them we were first transporte• from sinne to grace,
and then shall ou• Souls be ferried in them to the Haven of life that as by them we were First transporte• from sin to grace,
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so in them w• may b• waf•ed from grace to glory.
so in them w• may b• waf•ed from grace to glory.
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And thus haue I deliuered vnto you, the three degrees of Peters repentance, which steps we must all pace,
And thus have I Delivered unto you, the three Degrees of Peter's Repentance, which steps we must all pace,
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if we will treade the way that leadeth to eternall life.
if we will tread the Way that leads to Eternal life.
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And nowe, if I might be so priuileged, that I might receiue what I would at Gods hands,
And now, if I might be so privileged, that I might receive what I would At God's hands,
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like Solomon; I would intreat no more but this of him, that he would direct euery one of vs to keep these steps, which his apostle S. Peter, hath troaden out afore vs.
like Solomon; I would entreat no more but this of him, that he would Direct every one of us to keep these steps, which his apostle S. Peter, hath troaden out afore us
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There is none of vs but hath offended •th Peter, we haue denied Christ as he did, •hough not in the same manner,
There is none of us but hath offended •th Peter, we have denied christ as he did, •hough not in the same manner,
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yet sure in as ••eat a measure:
yet sure in as ••eat a measure:
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and had we liued to haue ••ne Christ in the flesh, and had bin in like •ort vrged,
and had we lived to have ••ne christ in the Flesh, and had been in like •ort urged,
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as Peter was, we would not haue •icked to haue likewise offended.
as Peter was, we would not have •icked to have likewise offended.
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But how many are among vs, that though •hey confesse Christ in name, do not denie ••m in deedes and workes? we professe the ••me of christians,
But how many Are among us, that though •hey confess christ in name, do not deny ••m in Deeds and works? we profess the ••me of Christians,
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but liue like infidells, ha•ing a shew of godlinesse, but denying the power of it. We haue nothing from Christianity, but the name, like Labans Idols, that were called gods, and yet were but blockes.
but live like Infidels, ha•ing a show of godliness, but denying the power of it. We have nothing from Christianity, but the name, like Labans Idols, that were called God's, and yet were but blocks.
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What fruit hath the word wrought in vs? what amendment of life? what reformation? euery man sound himselfe,
What fruit hath the word wrought in us? what amendment of life? what Reformation? every man found himself,
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and descend into his owne conscience, and he shal find himself now nothing better than he was many score yeares ago:
and descend into his own conscience, and he shall find himself now nothing better than he was many score Years ago:
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as prowd now as euer, as couetous now as euer, as vaine euery way now as euer,
as proud now as ever, as covetous now as ever, as vain every Way now as ever,
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as vnapt to serue God now as euer: and what els is this then to denie Christ?
as unapt to serve God now as ever: and what Else is this then to deny christ?
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Although Christ is preached vnto vs euery Sabbaoth, and we all in good measure acquainted with the will of God opened vnto vs in his word,
Although christ is preached unto us every Sabbaoth, and we all in good measure acquainted with the will of God opened unto us in his word,
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yet who careth to walke w• thy of his knowledge, and to practise in a • •ly obedience that which we know;
yet who Careth to walk w• thy of his knowledge, and to practise in a • •ly Obedience that which we know;
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and is • this to deny Christ?
and is • this to deny christ?
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Wee heare how straightly God co•maunds vs to keep his Sabbaoth, and yet• wilfully violate the same:
we hear how straightly God co•maunds us to keep his Sabbaoth, and yet• wilfully violate the same:
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if we present o• selues in the beginning of the Sabbaoth, offer vnto God the morning sacrifice, we• not come in the afternoone, to giue him • euening incense:
if we present o• selves in the beginning of the Sabbaoth, offer unto God the morning sacrifice, we• not come in the afternoon, to give him • evening incense:
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But we reserue the be• part of the day to our selues, and do best• it vpon our lustes:
But we reserve the be• part of the day to our selves, and do best• it upon our lusts:
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and is not this to d•• Christ?
and is not this to d•• christ?
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Peter after he had weighed the greatnes• his sinne, was so offended with himselfe, th• he had almost drowned himselfe in his ow• teares.Peter After he had weighed the greatnes• his sin, was so offended with himself, th• he had almost drowned himself in his ow• tears.
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Since we haue sinned with Peter, vs repent with Peter, • who after this did sin• no more.
Since we have sinned with Peter, us Repent with Peter, • who After this did sin• no more.
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The same Peter after this, too• penance of himself, for his Deniall, and co• ragiously gaue vp his life for the testimony • Iesus Christ.
The same Peter After this, too• penance of himself, for his Denial, and co• ragiously gave up his life for the testimony • Iesus christ.
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Let euery one of vs thē go forth with Pet•• and weepe before the Lord, like Ezechial that he may forgiue vs our misdeedes.
Let every one of us them go forth with Pet•• and weep before the Lord, like Ezekiel that he may forgive us our misdeeds.
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If w• had as many eyes in our heads, as there b• grasse-piles vpon the ground,
If w• had as many eyes in our Heads, as there b• grass-piles upon the ground,
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yet we oug• •o weepe them all out for our sinnes.
yet we oug• •o weep them all out for our Sins.
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If euer there were a time for teares, then ••is is the time, wherein eye-streames ought •o be most behoouefull,
If ever there were a time for tears, then ••is is the time, wherein eye-streames ought •o be most behooveful,
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for this is the time of our visitation:
for this is the time of our Visitation:
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this is a time that should be deuoted wholly to mourning meditations, ••ke the Captiue Israelites vpon Babilons banckes.
this is a time that should be devoted wholly to mourning meditations, ••ke the Captive Israelites upon Babilons banks.
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Were Ieremie now aliue, and saw the iniquity of these times, and the vialls of Gods wrath already powred out vpon this land, •nd the inhabitants thereof,
Were Ieremie now alive, and saw the iniquity of these times, and the vials of God's wrath already poured out upon this land, •nd the inhabitants thereof,
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for the sin there•n committed, hee would againe renue his tragicall ditty in the ninth of his prophecy;
for the since there•n committed, he would again renew his tragical ditty in the ninth of his prophecy;
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O that my head were a well of water, and mine eies a fountaine of teares, that I may weepe day and night for the slaine of the daughter of my people!
Oh that my head were a well of water, and mine eyes a fountain of tears, that I may weep day and night for the slain of the daughter of my people!
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The scarcity and streightnes wherewith we yet are, and of long time haue bin afflicted should force vs to take vp a lamentation,
The scarcity and straightness wherewith we yet Are, and of long time have been afflicted should force us to take up a lamentation,
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and to howle out with those husbandmen in Ioel his time, for the wheat and for the barly,
and to howl out with those husbandmen in Joel his time, for the wheat and for the Barley,
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because the fields are wasted, and the haruest is perished.
Because the fields Are wasted, and the harvest is perished.
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Our Ephah is become small, but the shekel great, and God hath vtterly broken the staffe of our bread,
Our Ephah is become small, but the shekel great, and God hath utterly broken the staff of our bred,
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as Ezechiel speaketh, and had we not need to weep bitterly with Peter, a• with Dauid to water our couch with teare• Yet notwithstanding all this:
as Ezechiel speaks, and had we not need to weep bitterly with Peter, a• with David to water our couch with teare• Yet notwithstanding all this:
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where is •• humiliation that is required who yet 〈 ◊ 〉 neth to the Lord? nay we seeme to be ha••ned in our sins,
where is •• humiliation that is required who yet 〈 ◊ 〉 neth to the Lord? nay we seem to be ha••ned in our Sins,
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and we haue m•de our ha• like the adamant, that the impression of Go• graces cannot enter.
and we have m•de our ha• like the adamant, that the impression of Go• graces cannot enter.
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Resembling herein wicked Pharaoh, an• those senceles Aegyptians, who were so fr•zen in the dregges of their sins,
Resembling herein wicked Pharaoh, an• those senseless egyptians, who were so fr•zen in the dregs of their Sins,
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and their ha• so stony, that the ten plagues powred vp•• them, did no whit humble them, or ma•• them to relent.
and their ha• so stony, that the ten plagues poured vp•• them, did no whit humble them, or ma•• them to relent.
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The like remorceles obduration we read of in the fourth of Amos, there the Lor• checketh the people for their rebellious obstinacy, in not reforming themselues acco•ding to his righteous iudgements.
The like remorseless obduration we read of in the fourth of Amos, there the Lor• checketh the people for their rebellious obstinacy, in not reforming themselves acco•ding to his righteous Judgments.
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I haue giuen you cleanesse of teeth in • your citties, and scarcenes of bread in all you• places,
I have given you cleanesse of teeth in • your cities, and scarceness of bred in all you• places,
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yet you haue not returned vnto m• saith the Lord.
yet you have not returned unto m• Says the Lord.
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I haue also with holden the raine from •o• when there were yet three moneths to the haruest,
I have also with held the rain from •o• when there were yet three months to the harvest,
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and yet you haue not retourned vnto me.
and yet you have not returned unto me.
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I haue smitten your fieldes with blasting and mildew, your great gardens and vineyards, & I haue sent the pestilence amōg you, to deuoure you,
I have smitten your fields with blasting and mildew, your great gardens and vineyards, & I have sent the pestilence among you, to devour you,
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and still concludeth euery plague with this bitter complaint, and yet you haue not returned vnto me, sayth the Lord.
and still Concludeth every plague with this bitter complaint, and yet you have not returned unto me, say the Lord.
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There are none of the aforesayd plagues, •ut haue bin inflicted vpon vs, yet we shew no reformation.
There Are none of the aforesaid plagues, •ut have been inflicted upon us, yet we show no Reformation.
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It is not long since God strooke vs with the rod of pestilence, being a generall plague, that did spreade it selfe ouer all the land,
It is not long since God struck us with the rod of pestilence, being a general plague, that did spread it self over all the land,
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and almost ouer euery particular congregation, and yet that did not humble vs.
and almost over every particular congregation, and yet that did not humble us
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What heart can think of the sorrows of that time without compunction, or what eye can looke back to the ruines of those times without compassion? Was any sorrow,
What heart can think of the sorrows of that time without compunction, or what eye can look back to the ruins of those times without compassion? Was any sorrow,
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since that time like the sorrowes then, when the fattest and welthiest of vs were compelled to seeke our bread with sighes,
since that time like the sorrows then, when the Fattest and Wealthiest of us were compelled to seek our bred with sighs,
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and to giue our pleasant things for m•ate to refresh our soules?
and to give our pleasant things for m•ate to refresh our Souls?
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What a time of sorrow, and perplexity was it, to see all our friends and neighbours, to stand a farre off, disdaining to approach nere vs? how the destroyer did bes••rre himselfe, in taking away the strong man, the graues do yet witnes that shrowd so many corpses.
What a time of sorrow, and perplexity was it, to see all our Friends and neighbours, to stand a Far off, disdaining to approach never us? how the destroyer did bes••rre himself, in taking away the strong man, the graves do yet witness that shroud so many corpses.
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They who this day carried the dead b• dies to their graues, were themselues on t• morrow carried by others into their grau• The parents mourned for the death of th• children,
They who this day carried the dead b• die to their graves, were themselves on t• morrow carried by Others into their grau• The Parents mourned for the death of th• children,
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and the children mourned as f• for the death of their parents.
and the children mourned as f• for the death of their Parents.
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This was the time of our visitation, who now regardeth it? it is al now forgott• like a wonder that dureth but nine daies. • that time the Lorde tooke from vs o• markets and faires, the greatest stay of • common wealth,
This was the time of our Visitation, who now Regardeth it? it is all now forgott• like a wonder that dureth but nine days. • that time the Lord took from us o• Markets and fairs, the greatest stay of • Common wealth,
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and not for a Sabboath• weekes, but for many weekes, many Sabb•oths; euen a Iubile of Sabbaoths.
and not for a Sabboath• weeks, but for many weeks, many Sabb•oths; even a Jubilee of Sabbaoths.
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During the time of that humiliation, eu• one seemed to turne vnto the Lord, and t• Lord turned from his fierce wrath, and so t• plague ceased.
During the time of that humiliation, eu• one seemed to turn unto the Lord, and t• Lord turned from his fierce wrath, and so t• plague ceased.
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But all that is now gone from vs lik• dreame, and we haue since returned,
But all that is now gone from us lik• dream, and we have since returned,
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like t• dog to the vomite, and like the filthie sow ▪ our old wallowiug in the mire.
like t• dog to the vomit, and like the filthy sow ▪ our old wallowiug in the mire.
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And therfore a second plague hath ou• taken vs, this plague of famine, being indee• so great,
And Therefore a second plague hath ou• taken us, this plague of famine, being indee• so great,
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as the like hath not bin seene in t• memory of any man now liuing, or of our • thers afore vs. This is a time, wherein that proclamatio• ••ereof we reade in Ioel, might wel be pub•shed in our streetes.
as the like hath not been seen in t• memory of any man now living, or of our • the afore us This is a time, wherein that proclamatio• ••ereof we read in Joel, might well be pub•shed in our streets.
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Heare O elders, & hearken O ye ancients:
Hear Oh Elders, & harken Oh you ancients:
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•hether any such thing hath bin in your •ies, or in the daies of your fathers, tell your •hildren these things,
•hether any such thing hath been in your •ies, or in the days of your Father's, tell your •hildren these things,
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and let your children •• their children, and their children againe •nother generation. And we must yet looke for the cōtinuance. •f this plague;
and let your children •• their children, and their children again •nother generation. And we must yet look for the Continuance. •f this plague;
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for till we leaue our sins, God •ill not leaue off to punish vs. I do not see any meane of reconcilement •r pacification of this great wrath, but euen nightie and strong crying vnto the Lord, •nd a generall forsaking of sinne.
for till we leave our Sins, God •ill not leave off to Punish us I do not see any mean of reconcilement •r pacification of this great wrath, but even nightie and strong crying unto the Lord, •nd a general forsaking of sin.
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We must ••ke a couenant of our selues, that we will no •ore transgres, as the people did in the time •f Iosuah.
We must ••ke a Covenant of our selves, that we will no •ore transgress, as the people did in the time •f Joshua.
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When Niniueh was but threatned, it spee•ly repented, the King himselfe and all the •eople beleeued God,
When Nineveh was but threatened, it spee•ly repented, the King himself and all the •eople believed God,
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and proclaimed a •ast, and put on sackcloth, from the greatest •• the least of them,
and proclaimed a •ast, and put on Sackcloth, from the greatest •• the least of them,
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and they cried mightily •nto the Lord, and turned from the euil way, •nd from the wickednesse that was in their •ands;
and they cried mightily •nto the Lord, and turned from the evil Way, •nd from the wickedness that was in their •ands;
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and as they repented, God repented •f the euill, that he determined to do vnto •hem, and he did it not.
and as they repented, God repented •f the evil, that he determined to do unto •hem, and he did it not.
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Let vs humble our selues, like these Ni•uites, by turning to the Lord with fastin• weeping, and mourning:
Let us humble our selves, like these Ni•uites, by turning to the Lord with fastin• weeping, and mourning:
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for the Lord is g••cious, slow to anger, and of great kindnes• and such a one as is sory for our afflictions.
for the Lord is g••cious, slow to anger, and of great kindnes• and such a one as is sorry for our afflictions.
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If we thus vnfeinedlie turne vnto the lo•• he will yet be iealous ouer vs to spare vs, a• to remoue these iudgements.
If we thus unfeignedly turn unto the lo•• he will yet be jealous over us to spare us, a• to remove these Judgments.
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He will yet open the windowes of he•uen, and insteed of curses, powre vpon • twise so many blessings,
He will yet open the windows of he•uen, and instead of curses, pour upon • twice so many blessings,
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as he doubled to •• his goods:
as he doubled to •• his goods:
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insteed of scarcitie wee shall •• haue plentie, for the mouth of the Lord ha• spoken it.
instead of scarcity we shall •• have plenty, for the Mouth of the Lord ha• spoken it.
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I will yet send you corne, and wine, an oyle, and you shall be satisfied: the pastur• shall yet be greene, and the fields shal reioy• for the haruest.
I will yet send you corn, and wine, an oil, and you shall be satisfied: the pastur• shall yet be green, and the fields shall reioy• for the harvest.
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I will giue you the raine of righteousne• I will cause to come downe for you the fir• and the later raine,
I will give you the rain of righteousne• I will cause to come down for you the fir• and the later rain,
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and the barnes shal be f• of wheat, and I wil render vnto you the yea• that the cankerworme hath eaten,
and the Barns shall be f• of wheat, and I will render unto you the yea• that the cankerworm hath eaten,
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and th• yeares, that the caterpiller hath deuoured, an• we shall yet reioyce before the Lord, eue• man vnder his owne vine,
and th• Years, that the caterpillar hath devoured, an• we shall yet rejoice before the Lord, eue• man under his own vine,
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and vnder hi• ow•e figge tree. Sic paucis lachrimis, gaudia magna dabit. fo• a few short teares, he will giue infinite ioyes:
and under hi• ow•e fig tree. Sic paucis lachrimis, Gaudia Magna Dabit. fo• a few short tears, he will give infinite Joys:
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such ioyes as neither eie hath seene, nor eare •ath heard, nor hath it entered into the heart of man, what God hath prepared for them that loue him.
such Joys as neither eye hath seen, nor ear •ath herd, nor hath it entered into the heart of man, what God hath prepared for them that love him.
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For the accomplishing of which ioyes, and finishing of these dayes of sinne, O thou whom my soule loueth, make haste like the Roe vpon the mountaines, Amen. FINIS.
For the accomplishing of which Joys, and finishing of these days of sin, Oh thou whom my soul loves, make haste like the Roe upon the Mountains, Amen. FINIS.
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Christ his last Supper. The Lord Iesus, in the same night that hee was betrayed, tooke bread:
christ his last Supper. The Lord Iesus, in the same night that he was betrayed, took bred:
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and when hee had giuen thankes, hee brake it, and gaue it to his Disciples: saying.
and when he had given thanks, he brake it, and gave it to his Disciples: saying.
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Take eate, this is my bodie, which is giuen for you:
Take eat, this is my body, which is given for you:
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doe this, as oft as you do it, in remembrance of me. 1. Cor. 11. 23.
do this, as oft as you do it, in remembrance of me. 1. Cor. 11. 23.
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ALL the volume of Gods booke, dooth most plentifully lay out the vnspeakable loue of God towards vs, in creating vs in holines, protecting vs in security frō millions of daungers, which else would swallow vs vppe, in gouerning vs with the scepter of his word, in sanctifying vs with his comfortable spirit, in illuminating vs with his knowledge:
ALL the volume of God's book, doth most plentifully lay out the unspeakable love of God towards us, in creating us in holiness, protecting us in security from millions of dangers, which Else would swallow us up, in governing us with the sceptre of his word, in sanctifying us with his comfortable Spirit, in illuminating us with his knowledge:
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but most of all, for sauing vs, when we had lost our selues, being now redeemed, not with siluer and gold,
but most of all, for Saving us, when we had lost our selves, being now redeemed, not with silver and gold,
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but with the death of his beloued sonne Christ Iesus, who humbled himselfe to the death of the Crosse,
but with the death of his Beloved son christ Iesus, who humbled himself to the death of the Cross,
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and susteined all contumely, shame, reproch, yea the very paines of hell for our sakes, al for vs.
and sustained all contumely, shame, reproach, yea the very pains of hell for our sakes, all for us
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All being infallible testimonies of the superabounding loue of God, in giuing vs his Sonne to die for vs, that so many as beleeued on him should not perish, but haue euerlasting life.
All being infallible testimonies of the superabounding love of God, in giving us his Son to die for us, that so many as believed on him should not perish, but have everlasting life.
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And this loue of God is made manifest vnto vs by twoo speciall pledges or tokens• that is, by the two sacraments, that of Baptisine,
And this love of God is made manifest unto us by twoo special pledges or tokens• that is, by the two Sacraments, that of Baptize,
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and this of the Supper of the Lorde:
and this of the Supper of the Lord:
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both like Iohn Baptist, doe poynt at Christ, the lambe of God, the slaine lambe from the beginning, whom they that know not, abide in wrath. both like John Baptist, do point At christ, the lamb of God, the slain lamb from the beginning, whom they that know not, abide in wrath.
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Both declare and shew forth Iesus Christ crucified, and that wee haue remission of our sinnes in his bloud onely.
Both declare and show forth Iesus christ Crucified, and that we have remission of our Sins in his blood only.
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Baptisine is that holy institution of Christ in the new testament, wherin we are washed with water, in the name of the Father, the Sonne,
Baptize is that holy Institution of christ in the new Testament, wherein we Are washed with water, in the name of the Father, the Son,
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and the holy Ghost, to signifie that we are receiued to grace, by the vertue of Christs death, that by bloud wee are clensed from our sinnes,
and the holy Ghost, to signify that we Are received to grace, by the virtue of Christ death, that by blood we Are cleansed from our Sins,
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and are regenerate by his spirit, and therin are bound to testifie a newnesse of life, after our new birth. This baptisine conteineth three things;
and Are regenerate by his Spirit, and therein Are bound to testify a newness of life, After our new birth. This Baptize Containeth three things;
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The signe, water, the ceremonie, the sprinkling of the water:
The Signen, water, the ceremony, the sprinkling of the water:
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and the things themselues, viz. the sprinkling of Christs blood, and the imputation of his righteousnes.
and the things themselves, viz. the sprinkling of Christ blood, and the imputation of his righteousness.
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This other of the Supper of the Lord, representeth likewise Christ crucified and assureth vs, that by his death, we are freelie saued from the malediction of the lawe, assuring our selues, that as our mouthes receiue the bread and wine,
This other of the Supper of the Lord, Representeth likewise christ Crucified and assureth us, that by his death, we Are freely saved from the malediction of the law, assuring our selves, that as our mouths receive the bred and wine,
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so our soules receyue Christ, and his righteousnes. These Sacraments are as conduits to conueigh Gods graces vnto vs:
so our Souls receive christ, and his righteousness. These Sacraments Are as conduits to convey God's graces unto us:
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the one is, to purge our soules from sinne: the other is, to feede vs, after we be purged.
the one is, to purge our Souls from sin: the other is, to feed us, After we be purged.
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The first is a bath made of Christ his owne blood, to wash and bathe our wounds therein:
The First is a bath made of christ his own blood, to wash and bathe our wounds therein:
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thesecond is, amost comfortable and rich garment to couer our soules after they bee washed.
The second is, almost comfortable and rich garment to cover our Souls After they be washed.
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In the first, Christ hath substituted in his place, his spouse the Church, to pronounce in his name, remission of sinnes.
In the First, christ hath substituted in his place, his spouse the Church, to pronounce in his name, remission of Sins.
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In the second, he hath left himselfe, and his owne flesh and blood sacramentally, to be a precious food to cherish her withall.
In the second, he hath left himself, and his own Flesh and blood sacramentally, to be a precious food to cherish her withal.
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I purpose onely at this time to shewe you the comfort and edification, that we receiue by the Sacrament of the Lords Supper.
I purpose only At this time to show you the Comfort and edification, that we receive by the Sacrament of the lords Supper.
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For my text doth leade me thereunto. In the night that he was betrayed. ] Heere is set downe the verie Institution of this Sacrament, with circumstances thereunto belonging.
For my text does lead me thereunto. In the night that he was betrayed. ] Here is Set down the very Institution of this Sacrament, with Circumstances thereunto belonging.
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The Lord Iesus: There is the author of it. In the night: There is the time.The Lord Iesus: There is the author of it. In the night: There is the time.
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He tooke bread: There is the signe. He gaue thanks: That is the first action in the sacrament.He took bred: There is the Signen. He gave thanks: That is the First actium in the sacrament.
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Hee brake it: There is the ceremonie. Hee gaue it: There is the vse of it. Saying:He brake it: There is the ceremony. He gave it: There is the use of it. Saying:
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Take, eate, this is my body: There is the fruit of it. Do it in remembrance of mee: Take, eat, this is my body: There is the fruit of it. Do it in remembrance of me:
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There is the charge of it. When Christ died, the law ended, and the Gospel reuiued:
There is the charge of it. When christ died, the law ended, and the Gospel revived:
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after his death circumcision was abolished, and the Pascal lamb no more vsed: for that the law and ceremonies thereof were now to haue an end.
After his death circumcision was abolished, and the Pascal lamb no more used: for that the law and ceremonies thereof were now to have an end.
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In steed wherof, he instituted these two sacraments, Baptisme for circumcision, and for the Pascall lambe, his last Supper;
In steed whereof, he instituted these two Sacraments, Baptism for circumcision, and for the Pascal lamb, his last Supper;
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so called, for that it was instituted in the night that hee was betrayed. Much neede not bee spoken concerning the Author of this institution;
so called, for that it was instituted in the night that he was betrayed. Much need not be spoken Concerning the Author of this Institution;
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onely wee are here called vppon for a most dutifull reuerence in the celebration thereof, since it is heere noted by the Apostle to proceed immediatly from Christ.
only we Are Here called upon for a most dutiful Reverence in the celebration thereof, since it is Here noted by the Apostle to proceed immediately from christ.
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If it had pleased God to haue vsed the ministery of an angel, or of mā•in the deliuering forth of this sacrament, we had notwithstanding beene pressed to a carefull obseruation thereof.
If it had pleased God to have used the Ministry of an angel, or of man•in the delivering forth of this sacrament, we had notwithstanding been pressed to a careful observation thereof.
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But to the end he might stamp in this holy mysterie;
But to the end he might stamp in this holy mystery;
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a greater impression of excellencie, in regard of the singular comfort lapt vp in the same,
a greater impression of excellency, in regard of the singular Comfort leapt up in the same,
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therefore hee hath conueyed it vnto vs imediatly from himselfe.
Therefore he hath conveyed it unto us immediately from himself.
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It ought therefore to be more highly reckoned, euen for his sake that was the authour of it.
It ought Therefore to be more highly reckoned, even for his sake that was the author of it.
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For if the woord spoken by Angells was stedfast, and euery transgression receiued a iust recompence of reward:
For if the word spoken by Angels was steadfast, and every Transgression received a just recompense of reward:
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how shall we escape if we neglect so great saluation, which first was preached by the Lord himselfe,
how shall we escape if we neglect so great salvation, which First was preached by the Lord himself,
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and was afterwardes confirmed by them that heard him.
and was afterwards confirmed by them that herd him.
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The people of Israel did not omit to obserue the Passeouer throughout their generations, because Moses the seruaunt of God had so commanded them.
The people of Israel did not omit to observe the Passover throughout their generations, Because Moses the servant of God had so commanded them.
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Much more carefull ought we to be in the retaining of this Sacrament, since not Moses, but Christ himselfe hath cōmanded vs to obserue the same for euer, throughout our generations.
Much more careful ought we to be in the retaining of this Sacrament, since not Moses, but christ himself hath commanded us to observe the same for ever, throughout our generations.
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For this man is counted more worthy of glorie than Moses, inasmuch as he is more excellent then the Angells, being the brightnes of the glorie,
For this man is counted more worthy of glory than Moses, inasmuch as he is more excellent then the Angels, being the brightness of the glory,
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and the ingraued forme of his person, as we reade in the author to the Hebrewes.
and the engraved Form of his person, as we read in the author to the Hebrews.
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In the night that he was betrayd: at his betraying he ordained this sacrament: comfort was reuealed vnto vs when christ was discōforted.
In the night that he was betrayed: At his betraying he ordained this sacrament: Comfort was revealed unto us when Christ was discomforted.
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When he was in greatest heauines, he prepared for vs a solemne feast, euen a more sumptuous banquet then that of Aha•uerus, for whoso eateth of this bread shall liue for euer.
When he was in greatest heaviness, he prepared for us a solemn feast, even a more sumptuous banquet then that of Aha•uerus, for whoso Eateth of this bred shall live for ever.
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A better and more nourishing meate is here presented vnto vs, than Sampson found in the dead lion.
A better and more nourishing meat is Here presented unto us, than Sampson found in the dead Lion.
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Iudas and the scribes were this night deuising how to betray Christ, how to destroy him that should haue saued them.Iudas and the Scribes were this night devising how to betray christ, how to destroy him that should have saved them.
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But Christ was deuising how to finish the worke of our redemption, and to fulfill his fathers will.
But christ was devising how to finish the work of our redemption, and to fulfil his Father's will.
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Iudas was deuising how to take away his masters life, but Christ was deuising how to giue them life, who were dead in the life of grace.Iudas was devising how to take away his Masters life, but christ was devising how to give them life, who were dead in the life of grace.
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Iudas, as he was wont to carry the bagge, so he thought to mend the bagge, Iudas, as he was wont to carry the bag, so he Thought to mend the bag,
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as Gehezi thought to inrich himselfe with Naamans gold.
as Gehazi Thought to enrich himself with Naamans gold.
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He sold Christ in that night for mony, but Christ bought vs with a deerer price than s•luer or gold,
He sold christ in that night for money, but christ bought us with a Dearer price than s•luer or gold,
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for it cost him his heart bloud: all this amplifieth the greatnesse of the loue wherewith he loued vs. In the night when he was betrayed.
for it cost him his heart blood: all this amplifieth the greatness of the love wherewith he loved us In the night when he was betrayed.
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] It was a bitter night, & an heauy night vnto Christ, as the history of his Passion declareth, a night of sorrow,
] It was a bitter night, & an heavy night unto christ, as the history of his Passion Declareth, a night of sorrow,
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and anguish, a night of perplexity and feare, a night wherein all the sorowes of death gate hold vpon him.
and anguish, a night of perplexity and Fear, a night wherein all the sorrows of death gate hold upon him.
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What a night was it to see his owne disciples forsake him? how grieuously was he troubled in Gethsemaneh? himselfe testified •is exceeding sorow,
What a night was it to see his own Disciples forsake him? how grievously was he troubled in Gethsemaneh? himself testified •is exceeding sorrow,
q-crq dt n1 vbds pn31 pc-acp vvi po31 d n2 vvi pno31? q-crq av-j vbds pns31 vvn p-acp np1? px31 vvd av j-vvg n1,
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when he said, my soule •s heauy vnto the death. Looke the twenty sixt of Mathew, twise he repeateth his passionate prayer:
when he said, my soul •s heavy unto the death. Look the twenty sixt of Matthew, twice he repeateth his passionate prayer:
c-crq pns31 vvd, po11 n1 vbz j p-acp dt n1. vvi dt crd ord pp-f np1, av pns31 vvz po31 j n1:
(7) part (DIV2)
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O lette this cuppe passe from me.
Oh let this cup pass from me.
uh vvb d n1 vvi p-acp pno11.
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What a terror was it vnto him, to see his owne Disciple Iudas come and betray him with a kisse, a great multitude following him with swords and staues to take him.
What a terror was it unto him, to see his own Disciple Iudas come and betray him with a kiss, a great multitude following him with swords and staves to take him.
q-crq dt n1 vbds pn31 p-acp pno31, pc-acp vvi po31 d n1 np1 vvb cc vvi pno31 p-acp dt n1, dt j n1 vvg pno31 p-acp n2 cc n2 pc-acp vvi pno31.
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And when they had takē him, what iniury did they not vnto him? how was he mocked, spitted at, and beaten with fists.
And when they had taken him, what injury did they not unto him? how was he mocked, spitted At, and beaten with fists.
cc c-crq pns32 vhd vvn pno31, r-crq n1 vdd pns32 xx p-acp pno31? q-crq vbds pns31 vvn, vvn p-acp, cc vvn p-acp n2.
(7) part (DIV2)
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Such a bitter night was it vnto Christ, but it was to vs a night more comfortable than the day of our birth, a night brighter than the brightest day:
Such a bitter night was it unto christ, but it was to us a night more comfortable than the day of our birth, a night Brighter than the Brightest day:
d dt j n1 vbds pn31 p-acp np1, cc-acp pn31 vbds p-acp pno12 dt n1 av-dc j cs dt n1 pp-f po12 n1, dt n1 jc cs dt js n1:
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•a night more comfortable vnto vs, then that night of deliuerance was to the Israelites, when they went out of Aegypt from Pharaoh and from the Aegyptians:
•a night more comfortable unto us, then that night of deliverance was to the Israelites, when they went out of Egypt from Pharaoh and from the egyptians:
uh n1 av-dc j p-acp pno12, cs d n1 pp-f n1 vbds p-acp dt np2, c-crq pns32 vvd av pp-f np1 p-acp np1 cc p-acp dt njp2:
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for in this night was the mystery of our redemption begun. He tooke breade. ] Now we are come to the institution.
for in this night was the mystery of our redemption begun. He took bread. ] Now we Are come to the Institution.
c-acp p-acp d n1 vbds dt n1 pp-f po12 n1 vvn. pns31 vvd n1. ] av pns12 vbr vvn p-acp dt n1.
(7) part (DIV2)
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As there is no substance with out his shadow: so there is no Sacrament without his signe.
As there is no substance with out his shadow: so there is no Sacrament without his Signen.
p-acp pc-acp vbz dx n1 p-acp av po31 n1: av pc-acp vbz dx n1 p-acp po31 n1.
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And the signe in this Sacrament is the bread and wine. God in these familiar matters, shrowdet• instruction of greater mysterie.
And the Signen in this Sacrament is the bred and wine. God in these familiar matters, shrowdet• instruction of greater mystery.
cc dt n1 p-acp d n1 vbz dt n1 cc n1. np1 p-acp d j-jn n2, n1 n1 pp-f jc n1.
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We are best acquainted with the vse o• bread, and we well know what strength our bodies receiue by it, the same and more is Christ to our soules, to nourish them to eternall life.
We Are best acquainted with the use o• bred, and we well know what strength our bodies receive by it, the same and more is christ to our Souls, to nourish them to Eternal life.
pns12 vbr js vvn p-acp dt n1 n1 n1, cc pns12 av vvb r-crq n1 po12 n2 vvi p-acp pn31, dt d cc n1 vbz np1 p-acp po12 n2, pc-acp vvi pno32 p-acp j n1.
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After we haue fed our bodies with bread and drinke, we are hungry and •hirsty again:
After we have fed our bodies with bred and drink, we Are hungry and •hirsty again:
c-acp pns12 vhb vvn po12 n2 p-acp n1 cc n1, pns12 vbr j cc j av:
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but Christ the liuing bread that came from heauen, so feedeth our soules, that they hunger and thirst no more.
but christ the living bred that Come from heaven, so feeds our Souls, that they hunger and thirst no more.
cc-acp np1 dt j-vvg n1 cst vvd p-acp n1, av vvz po12 n2, cst pns32 n1 cc n1 av-dx av-dc.
(7) part (DIV2)
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565
Sampson could not see the hony dropping, but he must needes be licking:
Sampson could not see the honey dropping, but he must needs be licking:
np1 vmd xx vvi dt n1 vvg, p-acp pns31 vmb av vbi vvg:
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so we cannot behold Christ inuiting vs to so heauenly a banquet, but we long to be feeding,
so we cannot behold christ inviting us to so heavenly a banquet, but we long to be feeding,
av pns12 vmbx vvi np1 vvg pno12 p-acp av j dt n1, cc-acp pns12 vvb pc-acp vbi vvg,
(7) part (DIV2)
226
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and when we haue fed, and disgested this spirituall foode, we neuer hunger any more, because our soule are still full, as the Prophet Dauid saith; my cup is ful:
and when we have fed, and digested this spiritual food, we never hunger any more, Because our soul Are still full, as the Prophet David Says; my cup is full:
cc c-crq pns12 vhb vvn, cc vvn d j n1, pns12 av-x n1 d dc, c-acp po12 n1 vbr av j, c-acp dt n1 np1 vvz; po11 n1 vbz j:
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and in the strength of this foode, we are able to continue longer then Eliah did.
and in the strength of this food, we Are able to continue longer then Elijah did.
cc p-acp dt n1 pp-f d n1, pns12 vbr j pc-acp vvi av-jc cs np1 vdd.
(7) part (DIV2)
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And when he had giuen thanks. ] Christ did first giue thankes: thats the first action in this sacrament:And when he had given thanks. ] christ did First give thanks: thats the First actium in this sacrament:
cc c-crq pns31 vhd vvn n2. ] np1 vdd ord vvi n2: d|vbz dt ord n1 p-acp d n1:
(7) part (DIV2)
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hee woulde not breake the bread, nor giue it to his disciples, till hee had sanctified it.
he would not break the bred, nor give it to his Disciples, till he had sanctified it.
pns31 vmd xx vvi dt n1, ccx vvi pn31 p-acp po31 n2, c-acp pns31 vhd vvn pn31.
(7) part (DIV2)
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To teach vs what we must doe before we feede our selues.
To teach us what we must do before we feed our selves.
p-acp vvb pno12 r-crq pns12 vmb vdi c-acp pns12 vvb po12 n2.
(7) part (DIV2)
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572
He is ill woorthy of the creatures of God, that will venture to vse them, with greater liberty then the Sonne of God did.
He is ill worthy of the creatures of God, that will venture to use them, with greater liberty then the Son of God did.
pns31 vbz j-jn j pp-f dt n2 pp-f np1, cst vmb vvi pc-acp vvi pno32, p-acp jc n1 cs dt n1 pp-f np1 vdd.
(7) part (DIV2)
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In the twentie six of Mathew, we find him not sitting downe, til he had first saied grace,
In the twentie six of Matthew, we find him not sitting down, till he had First said grace,
p-acp dt crd crd pp-f np1, pns12 vvb pno31 xx vvg a-acp, c-acp pns31 vhd ord vvn n1,
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nor r•••ng againe, till hee had sung a Psalme.
nor r•••ng again, till he had sung a Psalm.
ccx vvg av, c-acp pns31 vhd vvn dt n1.
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Vnthankful people, that notwithstanding this example of Christ in this place, will yet forget God, that feedes them, deserue to die with meate in their mouthes,
Unthankful people, that notwithstanding this Exampl of christ in this place, will yet forget God, that feeds them, deserve to die with meat in their mouths,
j-u n1, cst p-acp d n1 pp-f np1 p-acp d n1, vmb av vvi np1, cst vvz pno32, vvb pc-acp vvi p-acp n1 p-acp po32 n2,
(7) part (DIV2)
230
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like the Israelites with quailes in their nostrilles. Christ in giuing thankes, calles vppon vs for gratitude and thanksgiuing in all matters whatsoeuer,
like the Israelites with quails in their nostrils. christ in giving thanks, calls upon us for gratitude and thanksgiving in all matters whatsoever,
av-j dt np2 p-acp n2 p-acp po32 n2. np1 p-acp vvg n2, vvz p-acp pno12 p-acp n1 cc n1 p-acp d n2 r-crq,
(7) part (DIV2)
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for what haue we that we haue not receiued? for our food, our health, our liberty, our peace.
for what have we that we have not received? for our food, our health, our liberty, our peace.
p-acp r-crq vhb pns12 d pns12 vhb xx vvn? p-acp po12 n1, po12 n1, po12 n1, po12 n1.
(7) part (DIV2)
231
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578
All the creatures of God giue prayse to God that made them, and shall ingratitude rest onely in men?
All the creatures of God give praise to God that made them, and shall ingratitude rest only in men?
d dt n2 pp-f np1 vvb n1 p-acp np1 cst vvd pno32, cc vmb n1 vvi av-j p-acp n2?
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232
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579
That which Christ here hath taught, the children of God in all ages haue learned of him, and practised.
That which christ Here hath taught, the children of God in all ages have learned of him, and practised.
cst r-crq np1 av vhz vvn, dt n2 pp-f np1 p-acp d n2 vhb vvn pp-f pno31, cc vvn.
(7) part (DIV2)
233
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580
The Prophet Dauid in the hundred and third Psalme, calles vpon his soule, and al that is within him, to prayse the Lord.
The Prophet David in the hundred and third Psalm, calls upon his soul, and all that is within him, to praise the Lord.
dt n1 np1 p-acp dt crd cc ord n1, vvz p-acp po31 n1, cc d cst vbz p-acp pno31, pc-acp vvi dt n1.
(7) part (DIV2)
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581
The very birds doo not feede themselues in the morning, till first they haue chyrped and sung out prayses vnto God, that made them.
The very Birds do not feed themselves in the morning, till First they have chyrped and sung out praises unto God, that made them.
dt j n2 vdb xx vvi px32 p-acp dt n1, c-acp ord pns32 vhb vvn cc vvn av n2 p-acp np1, cst vvd pno32.
(7) part (DIV2)
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Pl••ie recordeth, that there is not so fierce ▪ o• cruel a nature in the world,Pl••ie recordeth, that there is not so fierce ▪ o• cruel a nature in the world,
j vvz, cst pc-acp vbz xx av j ▪ n1 j dt n1 p-acp dt n1,
(7) part (DIV2)
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but it is allured and wonne by benefites:
but it is allured and won by benefits:
cc-acp pn31 vbz vvn cc vvn p-acp n2:
(7) part (DIV2)
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and stories do make report of strange examples in this kind, as of lions and dogges towards their benefactors;
and stories do make report of strange Examples in this kind, as of Lions and Dogs towards their benefactors;
cc n2 vdb vvi n1 pp-f j n2 p-acp d n1, c-acp pp-f n2 cc n2 p-acp po32 n2;
(7) part (DIV2)
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only an obstinate is he, among all the sauage creatures that are whom neither benefits can moue,
only an obstinate is he, among all the savage creatures that Are whom neither benefits can move,
av-j dt j vbz pns31, p-acp d dt j-jn n2 cst vbr r-crq av-dx n2 vmb vvi,
(7) part (DIV2)
236
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586
nor curte••es can mollifie, nor promises can allure, nor gifts can gaine, to the gratefull seruice of his Lord.
nor curte••es can mollify, nor promises can allure, nor Gifts can gain, to the grateful service of his Lord.
ccx n2 vmb vvi, ccx n2 vmb vvi, ccx n2 vmb vvi, p-acp dt j n1 pp-f po31 n1.
(7) part (DIV2)
236
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587
We haue nothing from our selues, but our sinnes: all else comes from God; yet we forget God; that giues vs all things:
We have nothing from our selves, but our Sins: all Else comes from God; yet we forget God; that gives us all things:
pns12 vhb pix p-acp po12 n2, cc-acp po12 n2: d av vvz p-acp np1; av pns12 vvb np1; cst vvz pno12 d n2:
(7) part (DIV2)
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the bread to feed vs, the earth to beare vs, the light to comfort vs, our cloathes to couer vs,
the bred to feed us, the earth to bear us, the Light to Comfort us, our clothes to cover us,
dt n1 pc-acp vvi pno12, dt n1 pc-acp vvi pno12, dt n1 pc-acp vvi pno12, po12 n2 pc-acp vvi pno12,
(7) part (DIV2)
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589
yea more than can be most, his owne son to die for vs, and yet our hearts will not call vppon our mouthes, to acknowledge the author of all this.
yea more than can be most, his own son to die for us, and yet our hearts will not call upon our mouths, to acknowledge the author of all this.
uh av-dc cs vmb vbi ds, po31 d n1 pc-acp vvi p-acp pno12, cc av po12 n2 vmb xx vvi p-acp po12 n2, pc-acp vvi dt n1 pp-f d d.
(7) part (DIV2)
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So ingra•efull are we, like those nine leapers, ten were cleansed, and but one returned to giue thankes.
So ingra•efull Are we, like those nine leapers, ten were cleansed, and but one returned to give thanks.
av j vbr pns12, av-j d crd n2, crd vbdr vvn, cc p-acp crd vvn pc-acp vvi n2.
(7) part (DIV2)
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591
So is it with vs scarce one of ten haue learned to be thankful.
So is it with us scarce one of ten have learned to be thankful.
av vbz pn31 p-acp pno12 av-j crd pp-f crd vhb vvn pc-acp vbi j.
(7) part (DIV2)
239
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592
Nature hath stampt in the very beasts of the earth, a kind of gratitude, Esay proueth it, to reproue men,
Nature hath stamped in the very beasts of the earth, a kind of gratitude, Isaiah Proves it, to reprove men,
n1 vhz vvn p-acp dt j n2 pp-f dt n1, dt n1 pp-f n1, np1 vvz pn31, pc-acp vvi n2,
(7) part (DIV2)
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for that they shew themselues so vnlike beasts.
for that they show themselves so unlike beasts.
c-acp cst pns32 vvb px32 av av-j n2.
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594
The oxe knoweth his owner, and the asse his maisters cribbe, yet Israel knoweth not me. The ox Knoweth his owner, and the Ass his masters crib, yet Israel Knoweth not me.
dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1, av np1 vvz xx pno11.
(7) part (DIV2)
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595
Among these lepers aboue cited, we find one better than nine, and they were men, one man better then many men;
Among these lepers above cited, we find one better than nine, and they were men, one man better then many men;
p-acp d n2 a-acp vvn, pns12 vvb pi jc cs crd, cc pns32 vbdr n2, crd n1 av-jc cs d n2;
(7) part (DIV2)
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but here wee finde beasts better then men.
but Here we find beasts better then men.
cc-acp av pns12 vvb n2 av-jc cs n2.
(7) part (DIV2)
241
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597
If we will not learne of Dauid, nor yet of Christ Dauids Lord, learne of an oxe and an asse, to be thankfull.
If we will not Learn of David, nor yet of christ David Lord, Learn of an ox and an Ass, to be thankful.
cs pns12 vmb xx vvi pp-f np1, ccx av pp-f np1 npg1 n1, vvb pp-f dt n1 cc dt n1, pc-acp vbi j.
(7) part (DIV2)
242
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598
He brake it. ] The breaking of the bread may not passe without his note: It betokeneth the participation of his body;He brake it. ] The breaking of the bred may not pass without his note: It Betokeneth the participation of his body;
pns31 vvd pn31. ] dt n-vvg pp-f dt n1 vmb xx vvi p-acp po31 n1: pn31 vvz dt n1 pp-f po31 n1;
(7) part (DIV2)
243
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599
as bread cannot be giuen, nor diuided vnlesse it bee broken, so the flesh of Christ cannot equally bee communicated nor imparted to the faithfull receiuers, vnlesse first it be broke.
as bred cannot be given, nor divided unless it be broken, so the Flesh of christ cannot equally be communicated nor imparted to the faithful Receivers, unless First it be broke.
c-acp n1 vmbx vbi vvn, ccx vvd cs pn31 vbb vvn, av dt n1 pp-f np1 vmbx av-jn vbi vvn ccx vvn p-acp dt j n2, cs ord pn31 vbi vvn.
(7) part (DIV2)
243
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600
As we cannot eate whole loaues, vntill they be cut into peeces and morselles, that so wee may the better chew them and digest them:
As we cannot eat Whole loaves, until they be Cut into Pieces and morsels, that so we may the better chew them and digest them:
c-acp pns12 vmbx vvi j-jn n2, c-acp pns32 vbb vvn p-acp n2 cc n2, cst av pns12 vmb dt av-jc vvi pno32 cc vvi pno32:
(7) part (DIV2)
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601
so that other bread in the sacrament must be broken, and diuided also, because it cannot otherwise be redeemed.
so that other bred in the sacrament must be broken, and divided also, Because it cannot otherwise be redeemed.
av cst j-jn n1 p-acp dt n1 vmb vbi vvn, cc vvd av, c-acp pn31 vmbx av vbi vvn.
(7) part (DIV2)
243
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602
Besides, the breaking hath in it this mysterie;
Beside, the breaking hath in it this mystery;
a-acp, dt j-vvg vhz p-acp pn31 d n1;
(7) part (DIV2)
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it signifieth the breaking of Christes bodie, viz. the torments and tortures, and bitter paines that he indured for vs, both in his bodie and soule.
it signifies the breaking of Christ's body, viz. the torments and tortures, and bitter pains that he endured for us, both in his body and soul.
pn31 vvz dt n-vvg pp-f npg1 n1, n1 dt n2 cc n2, cc j n2 cst pns31 vvd p-acp pno12, av-d p-acp po31 n1 cc n1.
(7) part (DIV2)
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604
As our eie then beholdes the breaking of the bread in the sacrament:
As our eye then beholds the breaking of the bred in the sacrament:
p-acp po12 n1 av vvz dt n-vvg pp-f dt n1 p-acp dt n1:
(7) part (DIV2)
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605
so let our spirituall eie, the eie of the soule, looke vppon Christ, and his passion:
so let our spiritual eye, the eye of the soul, look upon christ, and his passion:
av vvb po12 j n1, dt n1 pp-f dt n1, vvb p-acp np1, cc po31 n1:
(7) part (DIV2)
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606
looke vpon him reuiled, scorned, spitted at, whipped, araigned, crowned with thorne, by false euidence conuicted,
look upon him reviled, scorned, spitted At, whipped, arraigned, crowned with thorn, by false evidence convicted,
vvb p-acp pno31 vvd, j-vvn, vvn p-acp, vvd, vvn, vvn p-acp n1, p-acp j n1 j-vvn,
(7) part (DIV2)
245
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607
and condemned, and sentenced, and executed betweene two theeues, his handes and feete nailed through: gaule and vinegar giuen him to drinke:
and condemned, and sentenced, and executed between two thieves, his hands and feet nailed through: gaul and vinegar given him to drink:
cc vvn, cc vvn, cc vvn p-acp crd n2, po31 n2 cc n2 vvn p-acp: n1 cc n1 vvn pno31 pc-acp vvi:
(7) part (DIV2)
245
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608
his most precious side goared and pearced through with a speare.
his most precious side gored and pierced through with a spear.
png31 av-ds j n1 vvn cc vvn p-acp p-acp dt n1.
(7) part (DIV2)
245
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609
All this must bee seriously thought vppon, with all other occurrences of his death and passion,
All this must be seriously Thought upon, with all other occurrences of his death and passion,
av-d d vmb vbi av-j vvn p-acp, p-acp d j-jn n2 pp-f po31 n1 cc n1,
(7) part (DIV2)
245
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610
when thou seest the bread broken.
when thou See the bred broken.
c-crq pns21 vv2 dt n1 vvn.
(7) part (DIV2)
245
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611
And gaue it. ] After hee had broken it, he giues it, for now it was made fit for them,And gave it. ] After he had broken it, he gives it, for now it was made fit for them,
cc vvd pn31. ] c-acp pns31 vhd vvn pn31, pns31 vvz pn31, c-acp av pn31 vbds vvn j p-acp pno32,
(7) part (DIV2)
246
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612
and they were as capable to receiue it, and as he gaue it, so hee gaue not it alone,
and they were as capable to receive it, and as he gave it, so he gave not it alone,
cc pns32 vbdr a-acp j pc-acp vvi pn31, cc c-acp pns31 vvd pn31, av pns31 vvd xx pn31 av-j,
(7) part (DIV2)
246
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613
but hee gaue comfort with it, euen himselfe with it: as Elisha receiued at one time, both Eliah, his cloake, and his spirit too.
but he gave Comfort with it, even himself with it: as Elisha received At one time, both Elijah, his cloak, and his Spirit too.
cc-acp pns31 vvd n1 p-acp pn31, av-j px31 p-acp pn31: p-acp np1 vvn p-acp crd n1, d np1, po31 n1, cc po31 n1 av.
(7) part (DIV2)
246
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614
Take, eate, this is my body. ] As if he should haue said: I haue alreadie fed your bodyes with materiall foode;Take, eat, this is my body. ] As if he should have said: I have already fed your bodies with material food;
vvb, vvb, d vbz po11 n1. ] c-acp cs pns31 vmd vhi vvn: pns11 vhb av vvn po22 n2 p-acp j-jn n1;
(7) part (DIV2)
247
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615
loe, now receiue better meat, food for your soules, which shall feede them vp to eternall life.
lo, now receive better meat, food for your Souls, which shall feed them up to Eternal life.
uh, av vvi jc n1, n1 p-acp po22 n2, r-crq vmb vvi pno32 a-acp p-acp j n1.
(7) part (DIV2)
247
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616
Because Christ came to fulfill the lawe, therefore he first ate the Passeouer, with his Disciples,
Because christ Come to fulfil the law, Therefore he First ate the Passover, with his Disciples,
p-acp np1 vvd pc-acp vvi dt n1, av pns31 ord vvd dt np1, p-acp po31 n2,
(7) part (DIV2)
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and so finished that, & abrogated it, in steede whereof, he preseutly for the cōfort of his Church, ordained this sacrament of his bodie and bloud, which should for euer bee vsed, a speciall marke of the true Church, being arightly administred.
and so finished that, & abrogated it, in steed whereof, he preseutly for the Comfort of his Church, ordained this sacrament of his body and blood, which should for ever be used, a special mark of the true Church, being arightly administered.
cc av vvn cst, cc vvn pn31, p-acp n1 c-crq, pns31 av-j p-acp dt n1 pp-f po31 n1, vvd d n1 pp-f po31 n1 cc n1, r-crq vmd p-acp av vbi vvn, dt j n1 pp-f dt j n1, vbg av-j vvn.
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In this sacrament we receiue Christ Iesus God and man, we eate his bodie, and wee drinke his blod: so we beleene and teach:
In this sacrament we receive christ Iesus God and man, we eat his body, and we drink his blood: so we beleene and teach:
p-acp d n1 pns12 vvb np1 np1 np1 cc n1, pns12 vvb po31 n1, cc pns12 vvb po31 n1: av pns12 j cc vvi:
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but by his body, we meane not that body which was at the table when this sacrament was instituted, not that body which was crucified for vs vpon the Crosse, not that bodie that was incarnate of the virgine Mary: But by his body wee meane the force,
but by his body, we mean not that body which was At the table when this sacrament was instituted, not that body which was Crucified for us upon the Cross, not that body that was incarnate of the Virgae Marry: But by his body we mean the force,
cc-acp p-acp po31 n1, pns12 vvb xx d n1 r-crq vbds p-acp dt n1 c-crq d n1 vbds vvn, xx cst n1 r-crq vbds vvn p-acp pno12 p-acp dt n1, xx cst n1 cst vbds j pp-f dt n1 vvi: cc-acp p-acp po31 n1 pns12 vvb dt n1,
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and fellowship, and power of his bodie, with all his goodnes and righteousnes. [ This doctrine is as true as Christ is Christ, and the Scripture is Scripture.
and fellowship, and power of his body, with all his Goodness and righteousness. [ This Doctrine is as true as christ is christ, and the Scripture is Scripture.
cc n1, cc n1 pp-f po31 n1, p-acp d po31 n1 cc n1. [ d n1 vbz a-acp j c-acp np1 vbz np1, cc dt n1 vbz n1.
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] Howsoeuer the Papistes maintaine the contrarie by their doctrine of transubstantiation: which is an execrable doctrine and a detestable heresie.
] Howsoever the Papists maintain the contrary by their Doctrine of transubstantiation: which is an execrable Doctrine and a detestable heresy.
] c-acp dt njp2 vvb dt j-jn p-acp po32 n1 pp-f n1: r-crq vbz dt j n1 cc dt j n1.
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They hold that the bread and wine in the Sacrament, is turned after the words spoken by the minister, into the very flesh of Christ,
They hold that the bred and wine in the Sacrament, is turned After the words spoken by the minister, into the very Flesh of christ,
pns32 vvb cst dt n1 cc n1 p-acp dt n1, vbz vvn p-acp dt n2 vvn p-acp dt n1, p-acp dt j n1 pp-f np1,
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and the wine into his bloud.
and the wine into his blood.
cc dt n1 p-acp po31 n1.
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A grosse and most absurd opinion, that we should rent with our teeth the very flesh o• Christ our Sauiour.
A gross and most absurd opinion, that we should rend with our teeth the very Flesh o• christ our Saviour.
dt j cc av-ds j n1, cst pns12 vmd vvi p-acp po12 n2 dt j n1 n1 np1 po12 n1.
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This is euen to cruci••• Christ againe like the Iewes:
This is even to cruci••• christ again like the Iewes:
d vbz av p-acp n1 np1 av av-j dt np2:
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and to mak• a worse rent in his body then the Iews did in parting his garments.
and to mak• a Worse rend in his body then the Iews did in parting his garments.
cc p-acp n1 dt av-jc vvn p-acp po31 n1 av dt np2 vdd p-acp vvg po31 n2.
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Auerroys his interpreter of the Papistes speakes thus:Auerroys his interpreter of the Papists speaks thus:
npg1 po31 n1 pp-f dt njp2 vvz av:
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that he compassed al lands almost, and yet could not find a worse sect thē these Antichristian heresies;
that he compassed all Lands almost, and yet could not find a Worse sect them these Antichristian heresies;
cst pns31 vvd d n2 av, cc av vmd xx vvi dt jc n1 pno32 d jp n2;
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for (saith hee) they rent and teare with their teeth, him that made them,
for (Says he) they rend and tear with their teeth, him that made them,
c-acp (vvz pns31) pns32 vvb cc vvi p-acp po32 n2, pno31 cst vvd pno32,
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and so do dishonor him whom they should honour. All the reason that they build vpon, is but the words only of the institution.
and so do dishonour him whom they should honour. All the reason that they built upon, is but the words only of the Institution.
cc av vdb vvi pno31 ro-crq pns32 vmd vvi. d dt n1 cst pns32 vvb p-acp, vbz p-acp dt n2 av-j pp-f dt n1.
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Christ said, This is my body: ergo they say, we must beleeue it is his bodie:
christ said, This is my body: ergo they say, we must believe it is his body:
np1 vvd, d vbz po11 n1: fw-la pns32 vvb, pns12 vmb vvi pn31 vbz po31 n1:
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nothing indeed maketh more against them: for marke the wordes: Iesus tooke bread, &c. I will demand of them by interrogatories thus:
nothing indeed makes more against them: for mark the words: Iesus took bred, etc. I will demand of them by interrogatories thus:
pix av vvz av-dc p-acp pno32: p-acp vvi dt n2: np1 vvd n1, av pns11 vmb vvi pp-f pno32 p-acp n2-jn av:
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What did Christ take? Bread What did he breake? Bread What did hee giue? Bread What did they eate? Bread
What did christ take? Bred What did he break? Bred What did he give? Bred What did they eat? Bred
r-crq vdd np1 vvi? n1 q-crq vdd pns31 vvi? n1 q-crq vdd pns31 vvi? n1 q-crq vdd pns32 vvi? n1
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What did hee call his Body? euen that which he tooke in his hands, which also he brake,
What did he call his Body? even that which he took in his hands, which also he brake,
q-crq vdd pns31 vvi po31 n1? av cst r-crq pns31 vvd p-acp po31 n2, r-crq av pns31 vvd,
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and gaue to his disciples, viz. bread. This is my body then, must thus be construed:
and gave to his Disciples, viz. bred. This is my body then, must thus be construed:
cc vvd p-acp po31 n2, n1 n1. d vbz po11 n1 av, vmb av vbi vvn:
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viz. This bread is my bodie: which is a figuratiue speech.viz. This bred is my body: which is a figurative speech.
n1 d n1 vbz po11 n1: r-crq vbz dt j n1.
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And the verie same Phrase is vsed by the Lord himselfe in the olde Sacraments of the law.
And the very same Phrase is used by the Lord himself in the old Sacraments of the law.
cc dt av d n1 vbz vvn p-acp dt n1 px31 p-acp dt j n2 pp-f dt n1.
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The Lord speaking of circumcision, saith: This is my couenant between you and me. Gen. 17. yet circumcision is not the couenant but a signe of the couenant.
The Lord speaking of circumcision, Says: This is my Covenant between you and me. Gen. 17. yet circumcision is not the Covenant but a Signen of the Covenant.
dt n1 vvg pp-f n1, vvz: d vbz po11 n1 p-acp pn22 cc pno11. np1 crd av n1 vbz xx dt n1 p-acp dt n1 pp-f dt n1.
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So in the Phrase, it is all one: This is my body: that is, this bread is a signe of my body.
So in the Phrase, it is all one: This is my body: that is, this bred is a Signen of my body.
av p-acp dt n1, pn31 vbz d pi: d vbz po11 n1: cst vbz, d n1 vbz dt n1 pp-f po11 n1.
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Pascha item Iehouae transitus: The Paschal Lambe is called the Lords Passeouer, yet is it not the passeouer,Pascha item Iehouae transitus: The Paschal Lamb is called the lords Passover, yet is it not the passover,
np1 n1 fw-la fw-la: dt np1 n1 vbz vvn dt n2 np1, av vbz pn31 xx dt av,
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but the signe of the Passeouer. And Paul in the first to the Corinths the tenth, saith; the rocke was Christ:
but the Signen of the Passover. And Paul in the First to the Corinths the tenth, Says; the rock was christ:
cc-acp dt n1 pp-f dt np1. cc np1 p-acp dt ord p-acp dt n2 dt ord, vvz; dt n1 vbds np1:
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So God the father is called, an husbandman: God the sonne a vine, a doore: Peter is called Satan, Satan is called a Lion.
So God the father is called, an husbandman: God the son a vine, a door: Peter is called Satan, Satan is called a lion.
av np1 dt n1 vbz vvn, dt n1: np1 dt n1 dt n1, dt n1: np1 vbz vvn np1, np1 vbz vvn dt n1.
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All are figuratiue, or tropical speeches. S. Paul decides this controuersie, when thrise after the consecration, hee repeates the word bread.
All Are figurative, or tropical Speeches. S. Paul decides this controversy, when thrice After the consecration, he repeats the word bred.
av-d vbr j, cc j n2. np1 np1 vvz d n1, c-crq av p-acp dt n1, pns31 vvz dt n1 n1.
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But they affirme further, finding this argument to be weake, that this bread and wine, is turned miraculously, whom we aunswer wirh S. Augustine: Sacramenta honorem tanquam religiosa habere possunt,
But they affirm further, finding this argument to be weak, that this bred and wine, is turned miraculously, whom we answer with S. Augustine: Sacraments Honor tanquam religiosa habere possunt,
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sed stuporem tanquam mirae non possunt. And againe saith the same S. Augustin; non dubitant Dominus dicere:
sed stuporem tanquam mirae non possunt. And again Says the same S. Augustin; non dubitant Dominus dicere:
fw-la fw-la fw-la fw-la fw-la fw-la. cc av vvz dt d n1 np1; fw-fr n1 fw-la fw-la:
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Hoc est corpus meum, cum signum daret corporis sui• If it were a miracle, there could be no error:Hoc est corpus meum, cum signum dart corporis sui• If it were a miracle, there could be no error:
fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la n1 cs pn31 vbdr dt n1, pc-acp vmd vbi dx n1:
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it would appeare to be truly altered.
it would appear to be truly altered.
pn31 vmd vvi pc-acp vbi av-j vvn.
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The bread would take the forme of flesh, and the wine would appeare to be bloud:
The bred would take the Form of Flesh, and the wine would appear to be blood:
dt n1 vmd vvi dt n1 pp-f n1, cc dt n1 vmd vvi pc-acp vbi n1:
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but in quantity, and quality, we see they remaine al one, without alteration of substance, more than in vse.
but in quantity, and quality, we see they remain all one, without alteration of substance, more than in use.
cc-acp p-acp n1, cc n1, pns12 vvb pns32 vvb d crd, p-acp n1 pp-f n1, av-dc cs p-acp n1.
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Search the scriptures laid out in the scripture, and we shall find no conueniency betweene this and them.
Search the Scriptures laid out in the scripture, and we shall find no conveniency between this and them.
vvb dt n2 vvd av p-acp dt n1, cc pns12 vmb vvi dx n1 p-acp d cc pno32.
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The rod was turned into a serpent: the Israelites saw it.
The rod was turned into a serpent: the Israelites saw it.
dt n1 vbds vvn p-acp dt n1: dt np2 vvd pn31.
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Water was turned into wine in the mariage at Canah: the guests saw it, and tasted it.
Water was turned into wine in the marriage At Canah: the guests saw it, and tasted it.
n1 vbds vvn p-acp n1 p-acp dt n1 p-acp np1: dt n2 vvd pn31, cc vvd pn31.
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The auncient fathers are against them:
The ancient Father's Are against them:
dt j-jn n2 vbr p-acp pno32:
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Theodoret saith, Mistica signa non amittunt propriam naturam, the mistical signes do not lose their proper nature.Theodoret Says, Mystic Signs non amittunt propriam naturam, the mystical Signs do not loose their proper nature.
np1 vvz, np1 fw-la fw-fr fw-la fw-la fw-la, dt j n2 vdb xx vvi po32 j n1.
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Will they heare the testimony of one of their owne fraternitie.
Will they hear the testimony of one of their own fraternity.
vmb pns32 vvi dt n1 pp-f crd pp-f po32 d n1.
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Macarius a monke saith, in the church is offered bread & wine, viz. Exemplaria corporis & sanguinis Christi. Macarius a monk Says, in the Church is offered bred & wine, viz. Exemplaria corporis & Blood Christ.
np1 dt n1 vvz, p-acp dt n1 vbz vvn n1 cc n1, n1 np1 fw-la cc fw-la fw-la.
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I say according to the truth of Gods word, there is no alteration, but the bread and wine stil remaine al one both before,
I say according to the truth of God's word, there is no alteration, but the bred and wine still remain all one both before,
pns11 vvb vvg p-acp dt n1 pp-f npg1 n1, pc-acp vbz dx n1, cc-acp dt n1 cc n1 av vvi d crd d c-acp,
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and after the words of consecration. The mutatiō is not in substāce, but in vse; for they be as seales of Christs merits for vs: as for exāple;
and After the words of consecration. The mutation is not in substance, but in use; for they be as Seals of Christ merits for us: as for Exampl;
cc p-acp dt n2 pp-f n1. dt n1 vbz xx p-acp n1, cc-acp p-acp n1; c-acp pns32 vbb p-acp n2 pp-f npg1 n2 p-acp pno12: c-acp p-acp n1;
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take wax, fastned to a writing, and it differeth not from other waxe, but in vse only, not in nature,
take wax, fastened to a writing, and it differeth not from other wax, but in use only, not in nature,
vvb n1, vvn p-acp dt n1, cc pn31 vvz xx p-acp j-jn n1, cc-acp p-acp vvi av-j, xx p-acp n1,
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but by the ordinance of man. But the sacraments are ordained for a more excellent purpose.
but by the Ordinance of man. But the Sacraments Are ordained for a more excellent purpose.
cc-acp p-acp dt n1 pp-f n1. p-acp dt n2 vbr vvn p-acp dt av-dc j n1.
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And being only in vse, after the administration, they haue no place but during the action.
And being only in use, After the administration, they have no place but during the actium.
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The things in these visible signes represented vnto vs, are Iesus Christ, and al his graces, and treasures:
The things in these visible Signs represented unto us, Are Iesus christ, and all his graces, and treasures:
dt n2 p-acp d j n2 vvn p-acp pno12, vbr np1 np1, cc d po31 n2, cc n2:
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for the vertue of our faith is such, that it ascendeth from the earth into heauen,
for the virtue of our faith is such, that it Ascendeth from the earth into heaven,
c-acp dt n1 pp-f po12 n1 vbz d, cst pn31 vvz p-acp dt n1 p-acp n1,
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and there doth knit and vnite vs with Christ, which is the cause that the Primitiue church s•ng, sur•um corda, lift vp your hearts:
and there does knit and unite us with christ, which is the cause that the Primitive Church s•ng, sur•um Corda, lift up your hearts:
cc a-acp vdz vvi cc vvi pno12 p-acp np1, r-crq vbz dt n1 cst dt j n1 vvg, fw-la fw-la, vvb a-acp po22 n2:
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signifying, that we should prepare, not dentem, but mentē: not our mouthes, but our hearts, to apprehend Christ,
signifying, that we should prepare, not dentem, but mentē: not our mouths, but our hearts, to apprehend christ,
vvg, cst pns12 vmd vvi, xx fw-la, p-acp fw-la: xx po12 n2, cc-acp po12 n2, pc-acp vvi np1,
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and the benefits of his death.
and the benefits of his death.
cc dt n2 pp-f po31 n1.
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Not poring vpon the Pix, looking for Christ to be there, like as the shaueling priests did, in the time of blindnesse.
Not poring upon the Pix, looking for christ to be there, like as the shaveling Priests did, in the time of blindness.
xx j-vvg p-acp dt np1, vvg p-acp np1 pc-acp vbi a-acp, av-j c-acp dt n1 n2 vdd, p-acp dt n1 pp-f n1.
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For they after they haue blasted and breadied, and blowed vpō the bread, they kneele down to it, and worship it: saying;
For they After they have blasted and breadied, and blowed upon the bred, they kneel down to it, and worship it: saying;
c-acp pns32 a-acp pns32 vhb vvn cc vvn, cc vvn p-acp dt n1, pns32 vvb a-acp p-acp pn31, cc vvb pn31: n1;
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Agnus dei qui tollis: thrise do they call the bread, holden in their hands, the lamb of God:Agnus dei qui tollis: thrice do they call the bred, held in their hands, the lamb of God:
np1 fw-la fw-la fw-la: av vdb pns32 vvb dt n1, vvn p-acp po32 n2, dt n1 pp-f np1:
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was not this abhominable Idolatry? The author of this idolatrous leuation of the bread was Pope, Honorius about the yeare of our Lord 1210 yet the aduersaries dare bragge, that their masse came from the Apostles,
was not this abominable Idolatry? The author of this idolatrous levation of the bred was Pope, Honorius about the year of our Lord 1210 yet the Adversaries Dare brag, that their mass Come from the Apostles,
vbds xx d j n1? dt n1 pp-f d j n1 pp-f dt n1 vbds n1, np1 p-acp dt n1 pp-f po12 n1 crd av dt n2 vvb n1, cst po32 n1 vvd p-acp dt n2,
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like the old Arcadians, who hold themselues to be a day elder than the Moone: forgetting how they themselues call it Sacrificium nouum. wherein they strangle the antiquity of it.
like the old Arcadians, who hold themselves to be a day elder than the Moon: forgetting how they themselves call it Sacrificium Novum. wherein they strangle the antiquity of it.
av-j dt j njp2, r-crq vvb px32 pc-acp vbi dt n1 jc-jn cs dt n1: vvg c-crq pns32 px32 vvi pn31 fw-la fw-la. c-crq pns32 vvb dt n1 pp-f pn31.
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For a better resolution, note the force of these arguments, ouerthrowing the Papists doctrine of transubstantiation.
For a better resolution, note the force of these Arguments, overthrowing the Papists Doctrine of transubstantiation.
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The first Argument.
The First Argument.
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It is against the nature of a naturall body to be in more places than one at once:
It is against the nature of a natural body to be in more places than one At once:
pn31 vbz p-acp dt n1 pp-f dt j n1 pc-acp vbi p-acp dc n2 cs pi p-acp a-acp:
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Christs body being in heauen, cannot be in the Sacrament too, that it is in heauen and there abideth, that pregnant place in the third of the Actes proues it, whom it behooueth the heauens to conteine,
Christ body being in heaven, cannot be in the Sacrament too, that it is in heaven and there Abideth, that pregnant place in the third of the Acts Proves it, whom it behooveth the heavens to contain,
npg1 n1 vbg p-acp n1, vmbx vbi p-acp dt n1 av, cst pn31 vbz p-acp n1 cc a-acp vvz, cst j n1 p-acp dt ord pp-f dt n2 vvz pn31, r-crq pn31 vvz dt n2 pc-acp vvi,
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vntill the restoring of all things.
until the restoring of all things.
c-acp dt j-vvg pp-f d n2.
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Besids, the Article of our faith, proues his being there, and his owne testimonie in the fourteenth of Iohn;
Besides, the Article of our faith, Proves his being there, and his own testimony in the fourteenth of John;
a-acp, dt n1 pp-f po12 n1, vvz po31 vbg a-acp, cc po31 d n1 p-acp dt ord pp-f np1;
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I must go to my father. Vntill Pope Ʋrbane this error of the Papists was neuer receiued in the church;
I must go to my father. Until Pope Ʋrbane this error of the Papists was never received in the Church;
pns11 vmb vvi p-acp po11 n1. c-acp n1 np1 d n1 pp-f dt njp2 vbds av vvn p-acp dt n1;
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he first compelled men by fire and fagot, to receiue this abhominable doctrine; it is not much more then fiue hundred yeares agoe.
he First compelled men by fire and faggot, to receive this abominable Doctrine; it is not much more then fiue hundred Years ago.
pns31 ord vvd n2 p-acp n1 cc n1, pc-acp vvi d j n1; pn31 vbz xx av-d av-dc cs crd crd n2 av.
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The second Argument. S. Augustin saith, that Abraham, Moses, and the Prophets, receiued the body of Christ truly,
The second Argument. S. Augustin Says, that Abraham, Moses, and the prophets, received the body of christ truly,
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and effectually, before Christ was incarnate of the Virgin Marie: euen the same body we receiue now.
and effectually, before christ was incarnate of the Virgae Marry: even the same body we receive now.
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S. Paul proouing as much, they did eate all one spirituall meate, and drinke one spirituall drinke:S. Paul proving as much, they did eat all one spiritual meat, and drink one spiritual drink:
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all this notwithstanding, yet our aduersaries do vrge, except you eate the flesh of Christ, and drinke his bloud, there is no life in you;
all this notwithstanding, yet our Adversaries do urge, except you eat the Flesh of christ, and drink his blood, there is no life in you;
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what life then hath Abraham, and Dauid, and all the holy men, that died afore Christ.
what life then hath Abraham, and David, and all the holy men, that died afore christ.
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Note the absurdities of the Papists doctrine;
Note the absurdities of the Papists Doctrine;
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they ouerthrow the nature, of a sacrament, in confounding the signe with the substance, they make their maker:
they overthrow the nature, of a sacrament, in confounding the Signen with the substance, they make their maker:
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they draw Christ from heauen to the table, at their own pleasure; they giue him infinite bodies.
they draw christ from heaven to the table, At their own pleasure; they give him infinite bodies.
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Which is giuen for you. ] This is the fruit of it; this sacrifice were nothing auaileable, if it concerned not our good.Which is given for you. ] This is the fruit of it; this sacrifice were nothing available, if it concerned not our good.
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This was the end of this institution of Christs Supper, his body was giuen for vs.
This was the end of this Institution of Christ Supper, his body was given for us
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Christ died not for himselfe, but for vs ▪ this was that holy sacrifice, which the sacrifices of the old law shadowed, the bloud of oxen,
christ died not for himself, but for us ▪ this was that holy sacrifice, which the Sacrifices of the old law shadowed, the blood of oxen,
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and of sheep did purport, that Christs body should be offered, and his bloud powred out for our sinnes.
and of sheep did purport, that Christ body should be offered, and his blood poured out for our Sins.
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Giuen for vs. ] Here is all merite excluded, the meere loue of God caused Christ to die for vs. So God loued the word that he gaue his only begotten Son, that so many as beleeued on him should not perish, but haue life euerlasting.Given for us ] Here is all merit excluded, the mere love of God caused christ to die for us So God loved the word that he gave his only begotten Son, that so many as believed on him should not perish, but have life everlasting.
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Hauing now the participation of his bodie and bloud, we may sing with S. Paul: now there is no condemnation to them that are in Christ Iesus:
Having now the participation of his body and blood, we may sing with S. Paul: now there is no condemnation to them that Are in christ Iesus:
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God spared not his only sonne, but gaue him for vs al to death:
God spared not his only son, but gave him for us all to death:
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and again, who shall condemne? it is Christ who is dead, or rather who is •isen for vs. This should make vs loue God, and this should stirre vs vp to be thankfull vnto him for so inestimable a benefit.
and again, who shall condemn? it is christ who is dead, or rather who is •isen for us This should make us love God, and this should stir us up to be thankful unto him for so inestimable a benefit.
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And God doth call vpon vs, for this thankfulnes in the following words. Doe it in remembrance of me.
And God does call upon us, for this thankfulness in the following words. Do it in remembrance of me.
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O it is a thing especially to be remembred: this benefit of our redemption: O it ought to be printed vpon our nailes, and vpon our tables;
Oh it is a thing especially to be remembered: this benefit of our redemption: Oh it ought to be printed upon our nails, and upon our tables;
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and vpon our beds, that we might neuer forget it. Let vs remember Christ his death:
and upon our Beds, that we might never forget it. Let us Remember christ his death:
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for it is our life, it saues vs from death, euen eternal death. Dauid could say of Ierusalem:
for it is our life, it saves us from death, even Eternal death. David could say of Ierusalem:
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If I forget thee O Ierusalem let my right hand forget her cunning: If I forget thee Oh Ierusalem let my right hand forget her cunning:
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yea lette my tongue cleaue to the roofe of my mouth, if I preferre not Ierusalem to my cheefest ioy.
yea let my tongue cleave to the roof of my Mouth, if I prefer not Ierusalem to my chiefest joy.
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So let vs say the same of Christ:
So let us say the same of christ:
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if we forget thee, O our redeemer, let our right hand forget her cunning, yea lette our tongues cleaue to the roofe of our mouthes,
if we forget thee, Oh our redeemer, let our right hand forget her cunning, yea let our tongues cleave to the roof of our mouths,
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if wee preferre not thy death to our cheefest ioye. Remember thy creator, saith the Preacher, so I say, remember also thy Redeemer.
if we prefer not thy death to our chiefest joy. remember thy creator, Says the Preacher, so I say, Remember also thy Redeemer.
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Thou oughtest sooner to forget thy selfe, as Messalah did his name, thē to forget him that died for thee.
Thou Ought sooner to forget thy self, as Messalah did his name, them to forget him that died for thee.
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Consider this you that forget God, you that dwell in sinful Ierico, leaue your sinnes, they procured Christs death.
Consider this you that forget God, you that dwell in sinful Jericho, leave your Sins, they procured Christ death.
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Christ hath died for vs, that henceforth we should learne to die to sinne, and walke in newnesse of life, knowing that our olde man is crucified with him, to thend the body of sinne should be destroyed.
christ hath died for us, that henceforth we should Learn to die to sin, and walk in newness of life, knowing that our old man is Crucified with him, to The end the body of sin should be destroyed.
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You then remember him as yee ought, when you lay all the storie of his Passion before you,
You then Remember him as ye ought, when you lay all the story of his Passion before you,
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as if you loo•ed vppon him nowe crucified and hanging on the crosse, induring all the torments and paines of hell, both in body and soule for our sakes:
as if you loo•ed upon him now Crucified and hanging on the cross, enduring all the torments and pains of hell, both in body and soul for our sakes:
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consider of all the tortures and bitter pangs of his innocent passion, which Nazianzene compriseth in three words, NONLATINALPHABET.
Consider of all the tortures and bitter pangs of his innocent passion, which Nazianzene compriseth in three words,.
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Buffets and blowes, mockes and mowes, railings and reuilings, whips and scourges, prickes and thornes, hammers and nailes, cordes and ropes, crosse and gibbet, thirst and vinegar, reede and speare, these were the instruments of our redemption.
Buffets and blows, mocks and mows, railings and revilings, whips and scourges, pricks and thorns, hammers and nails, cords and ropes, cross and gibbet, thirst and vinegar, reed and spear, these were the Instruments of our redemption.
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Al this, and more then can be vttered, did he sustain patiently for our sakes in his most blessed body.
All this, and more then can be uttered, did he sustain patiently for our sakes in his most blessed body.
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Which though they be now past in him, ought not lightly to passe from vs, but euer to be fresh in memorie; as Dauid saide:
Which though they be now passed in him, ought not lightly to pass from us, but ever to be fresh in memory; as David said:
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I will neuer forget these iustifications of thine: so let vs say, we will neuer forget these torments of thine.
I will never forget these justifications of thine: so let us say, we will never forget these torments of thine.
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The christian soules of men should liue and die in the meditation of Christs life and death;
The christian Souls of men should live and die in the meditation of Christ life and death;
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like Stephan in the contemplating of his glory.
like Stephen in the contemplating of his glory.
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If the Philosophers call contemplation the greatest and chefest felicitie, certainelie then in this contemplation consists the greatest felicity.
If the Philosophers call contemplation the greatest and chiefest felicity, Certainly then in this contemplation consists the greatest felicity.
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The forgetfulnes of this benefite driues vs blindfolded into al sin:
The forgetfulness of this benefit drives us blindfolded into all since:
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for whē we forget Christ, we straightwaies forget our selues too, and so this proud flesh of ours wil not suffer vs to crucifie our crooked affections.
for when we forget christ, we straightways forget our selves too, and so this proud Flesh of ours will not suffer us to crucify our crooked affections.
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What flesh can be proud, that beholdeth our Sauiour so poore and contemptible vpon the crosse? or what soule hauing any spark of grace,
What Flesh can be proud, that beholdeth our Saviour so poor and contemptible upon the cross? or what soul having any spark of grace,
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like the maimed faith of Agrippa, cā nowe giue himselfe ouer vnto sinne, considering the seueritie of Gods iustice vppon his owne naturall and only begotten Sonne for our sinnes, which otherwise could not be cleered,
like the maimed faith of Agrippa, can now give himself over unto sin, considering the severity of God's Justice upon his own natural and only begotten Son for our Sins, which otherwise could not be cleared,
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but by so deere a price, euen the hart bloud of so glorious a person.
but by so deer a price, even the heart blood of so glorious a person.
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But of this inough, although inough can neuer be spoken, and it ought rather to bee mused vpon in our harts, than amplified in words.
But of this enough, although enough can never be spoken, and it ought rather to be mused upon in our hearts, than amplified in words.
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Here may wise men studie and wonder, like the disciples gazing after Iesus ascending, or like Elisha; when his maister was taken from him.
Here may wise men study and wonder, like the Disciples gazing After Iesus ascending, or like Elisha; when his master was taken from him.
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I will end with the woordes of this shorte charge in this place. Do it in remembraunce of Christ. Remember Christ hath redeemed you: Christ hath reconciled you: his bloud hath purged you: his faith doth iustifie you: his appearing will glorifie you:
I will end with the words of this short charge in this place. Do it in remembrance of christ. remember christ hath redeemed you: christ hath reconciled you: his blood hath purged you: his faith does justify you: his appearing will Glorify you:
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to him with the father and the holy spirite bee glory for euer. Amen.
to him with the father and the holy Spirit be glory for ever. Amen.
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Christ Combating with Satan. Then was Iesus ledde aside by the spirit into the Wildernesse, to be tempted of the diuell.
christ Combating with Satan. Then was Iesus led aside by the Spirit into the Wilderness, to be tempted of the Devil.
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And when hee had fasted forty dayes and fortye nights, he was at the last an hungry.
And when he had fasted forty days and fortye nights, he was At the last an hungry.
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Then came to him the Tempter, and sayd, if thou be the Sonne of God, command these stones to be made bread, &c. Math. 4. 1. This Historye is recorded for our learning, and for our exhortation:
Then Come to him the Tempter, and said, if thou be the Son of God, command these stones to be made bred, etc. Math. 4. 1. This History is recorded for our learning, and for our exhortation:
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for our learning, to the end we should know, that Christ by this his faste, hunger, temptation,
for our learning, to the end we should know, that christ by this his fast, hunger, temptation,
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and victory ouer Satan did all this for our sakes, and therein worketh our good and safetie.
and victory over Satan did all this for our sakes, and therein works our good and safety.
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The faithfull in Christ, must know, that they shall neuer be left in temptation, nor ouercome in affliction,
The faithful in christ, must know, that they shall never be left in temptation, nor overcome in affliction,
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because our head Christ Iesus, hath in his owne person ouercome al these things for vs, according to that sweete testimony of himselfe, in the 16. of Iohn, Be of good cheere, I haue ouercome the world.
Because our head christ Iesus, hath in his own person overcome all these things for us, according to that sweet testimony of himself, in the 16. of John, Be of good cheer, I have overcome the world.
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We are exhorted after this example of Christ, to indure hunger, temptation, and any necessitie or crosse of affliction soeuer, that God shal lay vpon vs,
We Are exhorted After this Exampl of christ, to endure hunger, temptation, and any necessity or cross of affliction soever, that God shall lay upon us,
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when and so oftē as it shall please God to exercise vs with any such triall, arming our selues with patience,
when and so often as it shall please God to exercise us with any such trial, arming our selves with patience,
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and much constancie, and we shall vndoubtedly be deliuered at Gods hands al in good time.
and much constancy, and we shall undoubtedly be Delivered At God's hands all in good time.
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God wil comfort vs when we are most pinched, as in this place hee comforted his sonne after his long fast, by causing the Angels to minister vnto him.
God will Comfort us when we Are most pinched, as in this place he comforted his son After his long fast, by causing the Angels to minister unto him.
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In the time of trouble and heauines, when wee combat with the diuel, and our owne flesh, comfort seemes for a time to be hid,
In the time of trouble and heaviness, when we combat with the Devil, and our own Flesh, Comfort seems for a time to be hid,
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like fire that is raked vp in the ashes, vntil the bellowes of Gods prouidence blowe vpon it,
like fire that is raked up in the Ashes, until the bellows of God's providence blow upon it,
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and then it shewes it selfe vpon a sodaine, like the sunne out of a cloude, when the storme is past.
and then it shows it self upon a sudden, like the sun out of a cloud, when the storm is past.
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God requireth that we stay his leysure, and at length, though his helpe and succor, seeme as farre from vs,
God requires that we stay his leisure, and At length, though his help and succour, seem as Far from us,
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as Lazarus in Abrahams bosome, yet it wil come at last, to do vs most good,
as Lazarus in Abrahams bosom, yet it will come At last, to do us most good,
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as the Sunne that was rising is risen, and as the sheaues fell afore Ruth in the gleaning time.
as the Sun that was rising is risen, and as the sheaves fell afore Ruth in the gleaning time.
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If when wee bee no sooner downe, God presently raiseth vs vp, why here can bee no triall of patience:
If when we be no sooner down, God presently Raiseth us up, why Here can be no trial of patience:
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but God is woont to leaue vs for a time, to the full swallow of affliction, that we seeme past all recouery,
but God is wont to leave us for a time, to the full swallow of affliction, that we seem passed all recovery,
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like Lazarus nowe foure dayes already in the graue, and when wee thinke least of daunger,
like Lazarus now foure days already in the graven, and when we think least of danger,
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then God assisteth vs by a speedy deliuerance, and all our troubles fall from vs on a sodain,
then God assisteth us by a speedy deliverance, and all our Troubles fallen from us on a sudden,
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like the chaines that fell from Peters hands: and so before wee be aware, we are cast vpon the shoare like Ionah.
like the chains that fell from Peter's hands: and so before we be aware, we Are cast upon the shore like Jonah.
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The spirit of God led Christ into the cittie, where hee wrought miracles, and to the temple, where he preached,
The Spirit of God led christ into the City, where he wrought Miracles, and to the temple, where he preached,
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and to the moūt where he was transfigured.
and to the mount where he was transfigured.
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In the former chapter afore this text, the same spirit led him to lordan, where hee was baptised,
In the former chapter afore this text, the same Spirit led him to lordan, where he was baptised,
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and here in this place he leades him aside into the desart, to the cittie, to the temple, to the mountaine, sea and desart, to fulfill all righteousnes.
and Here in this place he leads him aside into the desert, to the City, to the temple, to the mountain, sea and desert, to fulfil all righteousness.
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What needed Christ to go to the desart, but to teach vs how to carrie our selues,
What needed christ to go to the desert, but to teach us how to carry our selves,
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whē we are driuen to the desart?
when we Are driven to the desert?
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Men cannot alwaies liue among men, they cannot still be in the citty, but somtimes they must be driuen to the wildernesse,
Men cannot always live among men, they cannot still be in the City, but sometimes they must be driven to the Wilderness,
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as Moses was cast out among the flagges:
as Moses was cast out among the flags:
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and therefore since the desart is a place subiect to many incombrances and temptations, a place remote from comfort, we had the more need to bee armed against the dangers there.
and Therefore since the desert is a place Subject to many encumbrances and temptations, a place remote from Comfort, we had the more need to be armed against the dangers there.
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As the Israelites could not passe to Canaan, but through the desart of sin, so we must not looke to passe hence to our spiritual Canaan the kingdom of God,
As the Israelites could not pass to Canaan, but through the desert of since, so we must not look to pass hence to our spiritual Canaan the Kingdom of God,
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but through the wildernesse of sinne.
but through the Wilderness of sin.
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Nay some of vs are neuer out of this desart of sinne, as many of the Israelites left theyr bones in the wildernes.
Nay Some of us Are never out of this desert of sin, as many of the Israelites left their bones in the Wilderness.
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Lette Satan vse neuer so violent a reluctation with thee, yet God will helpe thee in thy wrastlings,
Let Satan use never so violent a reluctation with thee, yet God will help thee in thy wrestlings,
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and make thee strong like Iacob, so that thou shalt preuaile, though thou go away hawlting,
and make thee strong like Iacob, so that thou shalt prevail, though thou go away hawlting,
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as Ioseph went away with a torne garment.
as Ioseph went away with a torn garment.
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Be thou confident and strong, flying to Gods prouidence onely for succor, as the Doue fled to the arke for refuge,
Be thou confident and strong, flying to God's providence only for succour, as the Dove fled to the Ark for refuge,
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and in the end, Satan shal haue the foyle, and thou the victorie
and in the end, Satan shall have the foil, and thou the victory
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Learne of Iob to be of courage, who had such strong consolation in the midst of his heauines, that he could say;
Learn of Job to be of courage, who had such strong consolation in the midst of his heaviness, that he could say;
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though God do kill me, yet will I stil trust in him.
though God do kill me, yet will I still trust in him.
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How weak was Satan, and how strong was Iob, though Satan could weaken his body, he could not weaken his soule;
How weak was Satan, and how strong was Job, though Satan could weaken his body, he could not weaken his soul;
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and therefore being ashamed, he could so little preuaile; he gaue ouer both field, and conquest to a sicke man.
and Therefore being ashamed, he could so little prevail; he gave over both field, and conquest to a sick man.
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Iob though he could not stand vpon his feete, for weaknesse, gets the victory notwithstanding. Let men in weaknesse then take courage, since the victory sometimes falles to the weakest. Job though he could not stand upon his feet, for weakness, gets the victory notwithstanding. Let men in weakness then take courage, since the victory sometime falls to the Weakest.
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Be thou neuer so impotent, and weake, yet know that God is strong to helpe thee, and confound the diuell.
Be thou never so impotent, and weak, yet know that God is strong to help thee, and confound the Devil.
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First Christ is driuen to the desart: that is, he is left alone, and as it were forsaken, of God, of Angells,
First christ is driven to the desert: that is, he is left alone, and as it were forsaken, of God, of Angels,
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and of men, and of al creatures, which might seeme to minister any way vnto him.
and of men, and of all creatures, which might seem to minister any Way unto him.
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Here we are to note the force and strength of this temptation, he is for a time left desti•ute of helpe and comfort
Here we Are to note the force and strength of this temptation, he is for a time left desti•ute of help and Comfort
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For what temptation were it, if we were not forsaken, and left alone to our selues,
For what temptation were it, if we were not forsaken, and left alone to our selves,
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and specially, so to be left alone, that we neither know, nor can deuise, how to releeue or sustaine our selues,
and specially, so to be left alone, that we neither know, nor can devise, how to relieve or sustain our selves,
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for that all meanes do seeme to faile vs. Here is the triall of a christian mans faith:
for that all means do seem to fail us Here is the trial of a christian men faith:
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here it will appeare, whether you haue faith like the Prince, that vnbeleeuing wretch in the dearth of Samaria• or whether you haue faith almost like Agrippa, or alogether like Paul, euē to scape vnconquered from the diuel,
Here it will appear, whither you have faith like the Prince, that unbelieving wretch in the dearth of Samaria• or whither you have faith almost like Agrippa, or alogether like Paul, even to escape unconquered from the Devil,
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as Paul scaped vnhurt fron the viper, when he shooke it into the fire.
as Paul escaped unhurt fron the viper, when he shook it into the fire.
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God went farre with the poore widdow, when he suffered her to come to so low an ebbe,
God went Far with the poor widow, when he suffered her to come to so low an ebb,
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as that now she had but so much meale as would suffize to make but one cake for her selfe and her familie,
as that now she had but so much meal as would suffice to make but one cake for her self and her family,
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and but a quantity of oyle in the bottome of the cruze;
and but a quantity of oil in the bottom of the Cruise;
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but yet though she were now at the point to resigne vp her life, God so blessed that little oyle,
but yet though she were now At the point to resign up her life, God so blessed that little oil,
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and that little quantity of meale, that it serued both her and her houshold, all the time of the dearth:
and that little quantity of meal, that it served both her and her household, all the time of the dearth:
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so, though it be long, comfort comes at last, and makes vp our mouthes, lik• Daniel his haruest dinner.
so, though it be long, Comfort comes At last, and makes up our mouths, lik• daniel his harvest dinner.
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Peaury can be turned into plenty, and emptines to fulnes, when God is determined to help vs,
Peaury can be turned into plenty, and emptiness to fullness, when God is determined to help us,
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and then we can sing with Dauid, my table is well furnished, and my cup runs ouer.
and then we can sing with David, my table is well furnished, and my cup runs over.
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God went farre with Helias, when in the.
God went Far with Elias, when in thee.
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time of three yeares dearth, he sent him to the riuer Cherith; yet the Lord caused th•re the rauens to bring him bread and flesh in the morning, time of three Years dearth, he sent him to the river Cherith; yet the Lord caused th•re the Ravens to bring him bred and Flesh in the morning,
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and bread and flesh in the euening too.
and bred and Flesh in the evening too.
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God went farre with the Israelites in the desart, when they could get no water for themselues, and their cattel;
God went Far with the Israelites in the desert, when they could get no water for themselves, and their cattle;
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yet God had prepared there the rocke, to streame forth water abundantly: not to stand vpon examples, which are infinite;
yet God had prepared there the rock, to stream forth water abundantly: not to stand upon Examples, which Are infinite;
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God went farre with his owne Sonne, the brightnes of glory, and the ingrauen forme of his person, Christ Iesus, in suffering him to indure this extremity of hunger, full fortie daies,
God went Far with his own Son, the brightness of glory, and the engraved Form of his person, christ Iesus, in suffering him to endure this extremity of hunger, full fortie days,
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before the Angels came and ministred vnto him.
before the Angels Come and ministered unto him.
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In this it will be seene, whether we be the children of God, or the children of the world:
In this it will be seen, whither we be the children of God, or the children of the world:
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my sheepe saith Christ, heare my voice: let vs then heare his voice. His voice hath sounded long agoe: I haue ouercome the world:
my sheep Says christ, hear my voice: let us then hear his voice. His voice hath sounded long ago: I have overcome the world:
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so let vs say, we haue ouercome the world:
so let us say, we have overcome the world:
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and Goliah is neuer able to shrinke this stone, but it must pearce into his temples to returne glorie to Israel, and shame to the Philistins.
and Goliath is never able to shrink this stone, but it must pierce into his Temples to return glory to Israel, and shame to the philistines.
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If when in thy greatest neede, and most pinching extremitie, when thou hast not so much,
If when in thy greatest need, and most pinching extremity, when thou hast not so much,
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as one mite to throw into the treasurie, when al the substance thou hast cannot affoord to buy thee meate for one meale, to satisfie thee and thine;
as one mite to throw into the treasury, when all the substance thou hast cannot afford to buy thee meat for one meal, to satisfy thee and thine;
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nor canst looke for any helpe from others, and yet dost rely vpon God in his gracious prouidence,
nor Canst look for any help from Others, and yet dost rely upon God in his gracious providence,
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why then know, that he who susteyned his owne Son, in the desart, by the ministery of his Angells, will sustaine thee too.
why then know, that he who sustained his own Son, in the desert, by the Ministry of his Angels, will sustain thee too.
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Before thou shalt starue, and perish in that extremitie;
Before thou shalt starve, and perish in that extremity;
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God will send his Angell to feede thee, as he sent his Angell, and Abacuk to feede Daniel in Babilon.
God will send his Angel to feed thee, as he sent his Angel, and Habakkuk to feed daniel in Babylon.
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Indeede man is weake, and flesh is fraile, and Satan is busie to tempt, as to tempt at all times,
Indeed man is weak, and Flesh is frail, and Satan is busy to tempt, as to tempt At all times,
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so specially then, when thou art in the desart, when thou art alone. Hunger is one of the straightest extremities, and least able to b•ooke patience.
so specially then, when thou art in the desert, when thou art alone. Hunger is one of the straightest extremities, and least able to b•ooke patience.
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Adam continued in his righteousnesse, and transgressed not, till the houre of eating, and then when hunger called for meate, no mea•e could qualifie his vnbrideled appetite, nor satisfie his lust, but the forbidden fruit: Adam continued in his righteousness, and transgressed not, till the hour of eating, and then when hunger called for meat, no mea•e could qualify his unbridled appetite, nor satisfy his lust, but the forbidden fruit:
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and so he swallowed the bait, that proued to be his bane. As the Prophets children cried, death is in the po•;
and so he swallowed the bait, that proved to be his bane. As the prophets children cried, death is in the po•;
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so Adam might haue cried, death is in the apple. The belly hath no eares, and therefore is apt to receiue no instruction.
so Adam might have cried, death is in the apple. The belly hath no ears, and Therefore is apt to receive no instruction.
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And this was the first hooke, that euer Satan baited, to intrappe vs in the belly.
And this was the First hook, that ever Satan baited, to entrap us in the belly.
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He well knew mans daintines, and therefore he applied himselfe to his humor;
He well knew men daintiness, and Therefore he applied himself to his humour;
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and so we were neuer ware of the hooke, he had so subtily couched it, till it was in our throates.
and so we were never aware of the hook, he had so subtly couched it, till it was in our throats.
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The belly will tempt vs to incredulitie, and distrustfulnesse, as it tempted that Prince, on whose shoulder the King leaned, who though he had heard it proclaimed by the Prophet Elisha, that there shuld be plenty of vittels, that a measure of flower should be sold for a shekel,
The belly will tempt us to incredulity, and distrustfulness, as it tempted that Prince, on whose shoulder the King leaned, who though he had herd it proclaimed by the Prophet Elisha, that there should be plenty of victuals, that a measure of flower should be sold for a shekel,
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and two measures of barley for a shekel, by the next morrow, yet he was faithles,
and two measures of Barley for a shekel, by the next morrow, yet he was faithless,
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& said it could not come to passe, though the Lord should make windowes in heauē;
& said it could not come to pass, though the Lord should make windows in heaven;
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but it came to passe, and as a iust punishment of his incredulity, he was •oden to death in the gate,
but it Come to pass, and as a just punishment of his incredulity, he was •oden to death in the gate,
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and he saw it, but might not taste of it.
and he saw it, but might not taste of it.
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Let this Prince be a president of terror, to all vnbeleuing wretches, that will distrust the diuine prouidence.
Let this Prince be a president of terror, to all unbelieving wretches, that will distrust the divine providence.
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Why should we distrust God, since we know that he careth for sparrowes: and how much better are we than many sparowes?
Why should we distrust God, since we know that he Careth for sparrows: and how much better Are we than many sparrows?
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Yea he feedeth the rauens, that cry vnto him, and himself chargeth vs, not to be carefull for our bodies, what raiment we shall put on, Yea he feeds the Ravens, that cry unto him, and himself charges us, not to be careful for our bodies, what raiment we shall put on,
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nor for our bellies what meate we shall prouide; for after all these things do the Gentiles seeke.
nor for our bellies what meat we shall provide; for After all these things do the Gentiles seek.
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He that spake vnto Paul, saying:
He that spoke unto Paul, saying:
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my grace is sufficient for thee, saith the same vnto vs, and to all the godly:
my grace is sufficient for thee, Says the same unto us, and to all the godly:
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my gace is sufficient for you. And therefore why are ye carefull, O ye of little faith?
my Grace is sufficient for you. And Therefore why Are you careful, Oh you of little faith?
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The belly made the Israelites distrust God in the wildernes, when they murmured, and wished themselues among the flesh pots in Aegypt,
The belly made the Israelites distrust God in the Wilderness, when they murmured, and wished themselves among the Flesh pots in Egypt,
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for there say they, wee ate bread our bellies full, but now we must die with famine:
for there say they, we ate bred our bellies full, but now we must die with famine:
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they would not rely vpon God, longer than he fed them with bread from heauen, or gaue them water out of the hard rocke.
they would not rely upon God, longer than he fed them with bred from heaven, or gave them water out of the hard rock.
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God requireth that his children do waite his leisure: for he staieth and restrayneth his blessings from vs, for a season;
God requires that his children do wait his leisure: for he stayeth and restraineth his blessings from us, for a season;
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because our faith and our pacience may be sounded.
Because our faith and our patience may be sounded.
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It is no maruaile if their faith stand sure, who liue at ease, and are not humbled with any crosse of affliction, that haue all their heart can desire;
It is no marvel if their faith stand sure, who live At ease, and Are not humbled with any cross of affliction, that have all their heart can desire;
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that haue long life, like Methusalah, great store of wealth like Salomon: honor like Haman: lands,
that have long life, like Methuselah, great store of wealth like Solomon: honour like Haman: Lands,
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and possessions, like the rich yong man in the Gospel. These were neuer driuen to the desart:
and possessions, like the rich young man in the Gospel. These were never driven to the desert:
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but let God lay his hand vpon thē, & take from them all that euer they haue, returning them to the world,
but let God lay his hand upon them, & take from them all that ever they have, returning them to the world,
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as naked as Iob; let him take away, first their children, after that their goods,
as naked as Job; let him take away, First their children, After that their goods,
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then touch them in their bodies with sicknesse, and it will appeare whether they haue faith or not,
then touch them in their bodies with sickness, and it will appear whither they have faith or not,
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and that constancy, that was in Iob, who after al his losses, yea his own wife standing at his elbow, tempting him to curse God,
and that constancy, that was in Job, who After all his losses, yea his own wife standing At his elbow, tempting him to curse God,
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yet could say, shall we receiue good at the hands of God, and not euill?
yet could say, shall we receive good At the hands of God, and not evil?
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I rather suppose, that a great sort beeing tempted with the losse of goods, or any such like triall, would rather shrinke away from God like Demas, or like the accusers that ranne from Christ:
I rather suppose, that a great sort being tempted with the loss of goods, or any such like trial, would rather shrink away from God like Demas, or like the accusers that ran from christ:
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or like the young rich man that went away sorrowfull when hee heard that he must part with his goods, if he wold inherite life.
or like the young rich man that went away sorrowful when he herd that he must part with his goods, if he would inherit life.
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Hee loued his riches better then Iob did his, and therefore hee mist that which Iob found, viz. a better Paradise then Adam lost.
He loved his riches better then Job did his, and Therefore he missed that which Job found, viz. a better Paradise then Adam lost.
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O let vs be warie and circumspect, when we shall at anie time be thus tempted, that we shake not the profession of our faith, as Demas did,
Oh let us be wary and circumspect, when we shall At any time be thus tempted, that we shake not the profession of our faith, as Demas did,
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when he imbraced the present world: nor let vs yeelde to Satan, though he driue vs to the desart.
when he embraced the present world: nor let us yield to Satan, though he driven us to the desert.
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Hee hath driuen Christ thither afore vs, and he in getting the victorie ouer Satan in this his temptation, hath promised to giue vs the victorie likewise,
He hath driven christ thither afore us, and he in getting the victory over Satan in this his temptation, hath promised to give us the victory likewise,
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when we shal be in like maner tempted.
when we shall be in like manner tempted.
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We are not better then the Apostles and Disciples of Christ, they haue been led into the desart? Ducti fuerunt in desertum, sed non deserti.
We Are not better then the Apostles and Disciples of christ, they have been led into the desert? Ducti fuerunt in desertum, sed non deserti.
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Looke the eleuenth to the Hebrues, they were stoned, hewen asunder, tempted, slaine with the sword;
Look the Eleventh to the Hebrews, they were stoned, hewn asunder, tempted, slain with the sword;
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they wandred vp and down in sheep-skins & goatskins, being destitute, afflicted, and tormented, they wandred in wildernesses in mountaines and dens.
they wandered up and down in sheepskins & goatskins, being destitute, afflicted, and tormented, they wandered in Wildernesses in Mountains and dens.
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All this did they indure in patience, knowing that they should finde in heauen, a better, and a more induring substance.
All this did they endure in patience, knowing that they should find in heaven, a better, and a more enduring substance.
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Faith must sustain vs, as it sustained them;
Faith must sustain us, as it sustained them;
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for the iust shall liue by faith, and this fayth shall neuer fayle, till the heauens bee no more.
for the just shall live by faith, and this faith shall never fail, till the heavens be no more.
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For he that said vnto Peter: I haue prayed for thee that thy faith faile not, saith the same vnto vs also, and to all the faithfull.
For he that said unto Peter: I have prayed for thee that thy faith fail not, Says the same unto us also, and to all the faithful.
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I haue prayed that your faiths faile not.
I have prayed that your faiths fail not.
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And when he had fasted fortie dayes and forty nights, &c ] Here is set downe the miraculous abstinence in fasting fortie dayes without meate, which is not therefore pende to the end we should imitate the same,And when he had fasted fortie days and forty nights, etc. ] Here is Set down the miraculous abstinence in fasting fortie days without meat, which is not Therefore pende to the end we should imitate the same,
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for our indeuour would faile in the attempting of it: for who is able to fast forty daies, without receiuing any nourishmēt:
for our endeavour would fail in the attempting of it: for who is able to fast forty days, without receiving any nourishment:
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but it is rather set down for our comfort, & the strengthning of our faith, which is the end and scope of al his other miracles.
but it is rather Set down for our Comfort, & the strengthening of our faith, which is the end and scope of all his other Miracles.
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Howsoeuer our aduersaries the Papists haue in a superstitious cōceitednes supposed, that our fast of fortie daies in the lent time vsually holden, hath his warrāt from this fast of Christ in the desart.
Howsoever our Adversaries the Papists have in a superstitious conceitedness supposed, that our fast of fortie days in the lent time usually held, hath his warrant from this fast of christ in the desert.
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But they are vtterly deceiued, and this opinion of theirs hath not any shadowe of truth or probabilitie.
But they Are utterly deceived, and this opinion of theirs hath not any shadow of truth or probability.
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Christ rather in this sheweth the harmonie and consent betweene the newe and old testament,
christ rather in this shows the harmony and consent between the new and old Testament,
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as Moses the seruant of God receiuing the lawe on mount Sinai, did fast fortie daies without meate,
as Moses the servant of God receiving the law on mount Sinai, did fast fortie days without meat,
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so would Christ fast so many daies, bringing to vs the newe law, viz. the Gospel.
so would christ fast so many days, bringing to us the new law, viz. the Gospel.
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This fast then of fortie daies which wee celebrate, hath not his ground from hence,
This fast then of fortie days which we celebrate, hath not his ground from hence,
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but it is a meere ordinance of man, and if it be not obserued as it ought in his true vse, viz. being taken onely for a ciuill ordinance, profitable to the cōmon-wealth,
but it is a mere Ordinance of man, and if it be not observed as it ought in his true use, viz. being taken only for a civil Ordinance, profitable to the commonwealth,
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for preseruing and increasing of that, which otherwise would be extraordinarily consumed, it will carry with it matter, rather of foolish superstition,
for preserving and increasing of that, which otherwise would be extraordinarily consumed, it will carry with it matter, rather of foolish Superstition,
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then of any sincere deuout religion.
then of any sincere devout Religion.
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Further, if it had been expedient for vs to haue imitated this fast of fortie daies, Christ would haue in his Gospel commaunded it,
Further, if it had been expedient for us to have imitated this fast of fortie days, christ would have in his Gospel commanded it,
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but we finde no such commandement, nor can any probable collection be drawen out of scripture to induce vs hereunto,
but we find no such Commandment, nor can any probable collection be drawn out of scripture to induce us hereunto,
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therfore it is rather a ceremonious fast, then a true fast, not being rightly celebrated.
Therefore it is rather a ceremonious fast, then a true fast, not being rightly celebrated.
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The Israelites had as great reason to haue stablished a like fast to that of Moses in the mount,
The Israelites had as great reason to have established a like fast to that of Moses in the mount,
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as we to stablish ours nowe by the example of Christ.
as we to establish ours now by the Exampl of christ.
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The time of fasting is to be determined by the church, according to the occasion, otherwise it will sauour of superstition.
The time of fasting is to be determined by the Church, according to the occasion, otherwise it will savour of Superstition.
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That is it which S. Paul reprooues in the Galathians, Dies obseruatis, ye obserue daies & moneths,
That is it which S. Paul reproves in the Galatians, Die observatis, you observe days & months,
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and yeares, I am in feare of you.
and Years, I am in Fear of you.
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Wee may not therefore prescribe times and fastes at our owne pleasure, but when the church shall so appoynt, vpon speciall occasion.
we may not Therefore prescribe times and fasts At our own pleasure, but when the Church shall so appoint, upon special occasion.
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And this hath euer beene the order of the primitiue church, to appoynt times of fasts, at such times as they felt the hande of Gods Iudgement against them for sinne,
And this hath ever been the order of the primitive Church, to appoint times of fasts, At such times as they felt the hand of God's Judgement against them for sin,
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or any imminent perill, then they would giue thēselues to prayer & fasting, being therunto admonished by the pastors or ministers.
or any imminent peril, then they would give themselves to prayer & fasting, being thereunto admonished by the Pastors or Ministers.
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Further, our aduersaries haue erred in this, they vse this fast, as purposing to merit heauen thereby, wherin they misse the true end of fasting, which is not to merit or obtain remissiō of our sins therby,
Further, our Adversaries have erred in this, they use this fast, as purposing to merit heaven thereby, wherein they miss the true end of fasting, which is not to merit or obtain remission of our Sins thereby,
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but to make vs the more apt to serue God in praier, by taming our bodies,
but to make us the more apt to serve God in prayer, by taming our bodies,
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as the apostle noteth, and humbling our selues, and by the exercising of all good works.
as the apostle notes, and humbling our selves, and by the exercising of all good works.
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yet further to make the best of it, if they haue ordained it as a meane to chasten the bodie,
yet further to make the best of it, if they have ordained it as a mean to chasten the body,
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yet because they haue not left it free for euery man to vndergo the same voluntarily,
yet Because they have not left it free for every man to undergo the same voluntarily,
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but do by violence as it were, cōpell men to obserue the saide fast, it cannot please God.
but do by violence as it were, compel men to observe the said fast, it cannot please God.
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I omit to speak of the great losses, harmes, and inconueniences proceeding from such fasts. Howe many haue miscarried in that long time of abstinence, especially the aged and sicke,
I omit to speak of the great losses, harms, and inconveniences proceeding from such fasts. How many have miscarried in that long time of abstinence, especially the aged and sick,
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and weake, and women great with child.
and weak, and women great with child.
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Let no man mistake me, for I do not condemne fasting, I condemne the abuses of it,
Let no man mistake me, for I do not condemn fasting, I condemn the Abuses of it,
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as we may sinne in the best action that wee take in hand, we rather commend it in all sobrietie,
as we may sin in the best actium that we take in hand, we rather commend it in all sobriety,
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as a most necessarie christian exercise, and not for certaine daies only, but euen throughout our whole liues,
as a most necessary christian exercise, and not for certain days only, but even throughout our Whole lives,
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if possibly wee might performe the same. It may then be here demanded, why doth the Prince command this Lent fast. I answere:
if possibly we might perform the same. It may then be Here demanded, why does the Prince command this Lent fast. I answer:
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Positiue lawes made by Princes, for the conseruation of the pollicie, not repugnant to the lawes of God, ought of all subiects with reuerence of the magistrate to be obaied, not onely for feare of punishment but for conscience.
Positive laws made by Princes, for the conservation of the policy, not repugnant to the laws of God, ought of all Subjects with Reverence of the magistrate to be obeyed, not only for Fear of punishment but for conscience.
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Conscience, I say, not of the thing, which of it owne nature is indifferent, but of our obedience, which by the law of God we owe to the magistrate, as vnto Gods minister;
Conscience, I say, not of the thing, which of it own nature is indifferent, but of our Obedience, which by the law of God we owe to the magistrate, as unto God's minister;
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by which positiue lawes although we subiects be restrained for certain daies, from some kind of meates, which God in his word, hath left free to be taken,
by which positive laws although we Subjects be restrained for certain days, from Some kind of Meats, which God in his word, hath left free to be taken,
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& vsed with thanksgiuing at all times, yet because such lawes of Princes are not made to put holinesse in one kind of meate or other,
& used with thanksgiving At all times, yet Because such laws of Princes Are not made to put holiness in one kind of meat or other,
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or to make one day more holy then another, but are grounded meerely vppon pollicie, all subiects are bound to obey the same; according to Paul his precept:
or to make one day more holy then Another, but Are grounded merely upon policy, all Subjects Are bound to obey the same; according to Paul his precept:
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Omnis anima superioribus potestatibus subiecta est: let euery soule be subiect to the superior powers.Omnis anima superioribus potestatibus subiecta est: let every soul be Subject to the superior Powers.
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Another doubt ariseth hence, whether we may in fasting withhold from our bodies all meate and drink,
another doubt arises hence, whither we may in fasting withhold from our bodies all meat and drink,
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or not, during the determined time of fasting, or whether by fasting is meant, to vse a temperate kind of diet, a more sober diet than we were wont.
or not, during the determined time of fasting, or whither by fasting is meant, to use a temperate kind of diet, a more Sobrium diet than we were wont.
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There are great variety of opinions in this case.
There Are great variety of opinions in this case.
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Some thinke they fast wel, if they abstaine only from flesh and fish, some do only feede at that time vpon fish,
some think they fast well, if they abstain only from Flesh and Fish, Some do only feed At that time upon Fish,
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and others eate of all water foules. Some eate neither hearbes nor egges:
and Others eat of all water fowls. some eat neither herbs nor eggs:
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some receiue nothing but drie bread, some abstaine all the day vntill night, & then they eate without difference.
Some receive nothing but dry bred, Some abstain all the day until night, & then they eat without difference.
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Here we haue neede of a skilfull Pilot, to direct vs in our compasse.
Here we have need of a skilful Pilot, to Direct us in our compass.
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It appeareth by many testimonies of scripture, that a true fast consisteth in a generall abstinence from all kindes of meates for the time.
It appears by many testimonies of scripture, that a true fast Consisteth in a general abstinence from all Kinds of Meats for the time.
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If men shall be truly humbled vnder the burthen of sinne, and shall feele the wrath of God vppon them for their sinnes,
If men shall be truly humbled under the burden of sin, and shall feel the wrath of God upon them for their Sins,
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when they shall considder of the rewarde of sinne, and of the paines of hell. I say, this being seriously done, their minds being occupied, partly with feare and terror;
when they shall Consider of the reward of sin, and of the pains of hell. I say, this being seriously done, their minds being occupied, partly with Fear and terror;
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partly with a desire to be deliuered from the guilt of sinne, and the wrath of God, suing and intreating in all humilitie vnto God for pardon, all lust of meate will be laid apart.
partly with a desire to be Delivered from the guilt of sin, and the wrath of God, suing and entreating in all humility unto God for pardon, all lust of meat will be laid apart.
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Then nothing pleaseth vs more then to mourne, and to weepe out before the Lord. Thus did Dauid fast, when he intreated the Lord for his child:
Then nothing Pleases us more then to mourn, and to weep out before the Lord. Thus did David fast, when he entreated the Lord for his child:
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so did Achab humble himselfe by fasting and weeping before the Lord, for his violence offered to Naboth.
so did Ahab humble himself by fasting and weeping before the Lord, for his violence offered to Naboth.
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So did the Niniuites, when it was proclaimed by Ionah, that within forty dayes it should be destroyed:
So did the Niniuites, when it was proclaimed by Jonah, that within forty days it should be destroyed:
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there it is recorded, that the King rose from his throne, and proclaimed a fast, saying:
there it is recorded, that the King rose from his throne, and proclaimed a fast, saying:
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let neither man nor beast taste any thing, neither feede, nor drinke water. Where wee are to obserue the manner of their fast, they did eate nothing.
let neither man nor beast taste any thing, neither feed, nor drink water. Where we Are to observe the manner of their fast, they did eat nothing.
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Dauid before mentioned, did eate nothing so long as he fasted.David before mentioned, did eat nothing so long as he fasted.
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When forty thousand Israelites died in the battell against the Beniamites, the scripture saith, all the children of Israel went out,
When forty thousand Israelites died in the battle against the Benjaminites, the scripture Says, all the children of Israel went out,
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and wept before the Lord, and fasted all that day, vntill the euening, eating nothing.
and wept before the Lord, and fasted all that day, until the evening, eating nothing.
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Christ himselfe giues a ful solution to decide this doubt, in that his answere made to the Pharasies,
christ himself gives a full solution to decide this doubt, in that his answer made to the Pharisees,
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when they demanded of him why his Disciples fasted not? his answer was this:
when they demanded of him why his Disciples fasted not? his answer was this:
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can ye make the children of the wedding chamber fast, as long as the bridegroome is with them?
can you make the children of the wedding chamber fast, as long as the bridegroom is with them?
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Like a good maister, he defendeth the innocencie of his schollers, and proueth them not to be guilty of transgression,
Like a good master, he defendeth the innocence of his Scholars, and Proves them not to be guilty of Transgression,
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though they fasted not, and withal, reproueth the Pharasies of superstition, and ignorance;
though they fasted not, and withal, Reproveth the Pharisees of Superstition, and ignorance;
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of superstition, because they put a religion in the outward workes, of ascribing holinesse to the meere action, not respecting the end of fasting:
of Superstition, Because they put a Religion in the outward works, of ascribing holiness to the mere actium, not respecting the end of fasting:
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of ignorance also, because they could not discerne betweene time and time. But by this answer it appeares they did not fast, for Christ graunts it.
of ignorance also, Because they could not discern between time and time. But by this answer it appears they did not fast, for christ grants it.
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Fasting then by these testimonies afore alleaged, and by Christ his owne assent, is the withholding of all naturall foode,
Fasting then by these testimonies afore alleged, and by christ his own assent, is the withholding of all natural food,
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for the determined time of fasting.
for the determined time of fasting.
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Sixe hundred thirtie fathers in Calcedone decreed, that euery man should abstaine the whole day from meat. Sixe hundred thirtie Father's in Chalcedon decreed, that every man should abstain the Whole day from meat.
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Fasting then may be thus defined.
Fasting then may be thus defined.
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It is a true and vnfained humiliation of a man voluntarily vnder-gone, whensoeuer the consideration of our sinnes,
It is a true and unfeigned humiliation of a man voluntarily undergone, whensoever the consideration of our Sins,
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or the wrath of God for sinne, hanging ouer our heads do stirre vs vp thereunto:
or the wrath of God for sin, hanging over our Heads do stir us up thereunto:
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which fasting and humiliation is testified. by our outward behauiour, and by abstinence from all bodily foode.
which fasting and humiliation is testified. by our outward behaviour, and by abstinence from all bodily food.
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This fasting serues to three good ends: viz. to represse and keepe vnder the flesh, so mortifying our euill affections. This fasting serves to three good ends: viz. to repress and keep under the Flesh, so mortifying our evil affections.
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Secondly, that we may giue our selues more seriously to praiers, & to thanksgiuing.
Secondly, that we may give our selves more seriously to Prayers, & to thanksgiving.
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Thirdly, as an externall testimonie of our inward humiliation, both before God and men, as is expedient.
Thirdly, as an external testimony of our inward humiliation, both before God and men, as is expedient.
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He was at last an hungrie: then came to him the tempter. ] Marke how Satan watcheth his oportunity:He was At last an hungry: then Come to him the tempter. ] Mark how Satan watches his opportunity:
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when Christ began to be hungry, then the diuell began to tempt: as while men slept the enuious man came and sowed tares:
when christ began to be hungry, then the Devil began to tempt: as while men slept the envious man Come and sowed tares:
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Satan shewes him selfe like Satan: and fittes himselfe to the time and place, making them sutable to his purpose.
Satan shows him self like Satan: and fits himself to the time and place, making them suitable to his purpose.
np1 vvz pno31 n1 av-j np1: cc vvz px31 p-acp dt n1 cc n1, vvg pno32 j p-acp po31 n1.
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387
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933
Oportunity and place mette together, hungry necessity, and serpentine pollicy kissed each other, and all conspired together against Christ.
Opportunity and place met together, hungry necessity, and serpentine policy kissed each other, and all conspired together against christ.
n1 cc n1 vvd av, j n1, cc j n1 vvd d n-jn, cc d vvn av p-acp np1.
(11) sermon (DIV1)
388
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934
As Abigail said of Nabal, as his name is, so is he: for Nabal is his name, and folly is with him:
As Abigail said of Nabal, as his name is, so is he: for Nabal is his name, and folly is with him:
p-acp np1 vvd pp-f np1, p-acp po31 n1 vbz, av vbz pns31: c-acp np1 vbz po31 n1, cc n1 vbz p-acp pno31:
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389
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935
so may I say of the diuell, that as his name is, so is he: for diuel is his name, and deceitfulnes is with him.
so may I say of the Devil, that as his name is, so is he: for Devil is his name, and deceitfulness is with him.
av vmb pns11 vvb pp-f dt n1, cst p-acp po31 n1 vbz, av vbz pns31: p-acp n1 vbz po31 n1, cc n1 vbz p-acp pno31.
(11) sermon (DIV1)
389
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936
He is a subtile pollititian, and a cunning artificer:
He is a subtle politician, and a cunning Artificer:
pns31 vbz dt j n1, cc dt j-jn n1:
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390
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937
for he hath bin learning his pollicies, euer since he discarded himselfe from heauen, he practised first against Eue, when she walked alone, and stragled from her husband:
for he hath been learning his policies, ever since he discarded himself from heaven, he practised First against Eue, when she walked alone, and straggled from her husband:
c-acp pns31 vhz vbn vvg po31 n2, av c-acp pns31 vvd px31 p-acp n1, pns31 vvd ord p-acp np1, c-crq pns31 vvd av-j, cc vvd p-acp pno31 n1:
(11) sermon (DIV1)
390
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938
after that he tempted Cain, when he had gotten him to the field, marke how he plies his pollicies to the time.
After that he tempted Cain, when he had got him to the field, mark how he plies his policies to the time.
c-acp cst pns31 vvd np1, c-crq pns31 vhd vvn pno31 p-acp dt n1, vvb c-crq pns31 vvz po31 n2 p-acp dt n1.
(11) sermon (DIV1)
390
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939
He spied Eue alone, and Cain in the field.
He spied Eue alone, and Cain in the field.
pns31 vvd np1 av-j, cc np1 p-acp dt n1.
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390
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940
He tempted Nymrod to build Babel, Lot to commit incest, Dauid to number the people, Nabu-cadnezzar to commit idolatry.
He tempted Nimrod to built Babel, Lot to commit Incest, David to number the people, Nabu-cadnezzar to commit idolatry.
pns31 vvd np1 pc-acp vvi np1, n1 pc-acp vvi n1, np1 pc-acp vvi dt n1, j pc-acp vvi n1.
(11) sermon (DIV1)
391
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941
He tempted Christ the Son of God with three sundry tēptations in this cha.
He tempted christ the Son of God with three sundry temptations in this cham.
pns31 vvd np1 dt n1 pp-f np1 p-acp crd j n2 p-acp d pns11|vhb.
(11) sermon (DIV1)
392
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942
who then must looke to goe free? neuer any liuing could scape without Satans sifting.
who then must look to go free? never any living could escape without Satan sifting.
q-crq av vmb vvi pc-acp vvi j? av-x d j-vvg vmd vvi p-acp npg1 vvg.
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392
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943
For it is true that S. Peter hath written: he goeth about like a roaring Lion, seeking whom he may deuoure.
For it is true that S. Peter hath written: he Goes about like a roaring lion, seeking whom he may devour.
p-acp pn31 vbz j cst n1 np1 vhz vvn: pns31 vvz a-acp av-j dt j-vvg n1, vvg r-crq pns31 vmb vvi.
(11) sermon (DIV1)
392
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944
Athanasius recordeth of a certaine holy man in his time, that saw in a vision the whole world reuealed vnto him, Athanasius recordeth of a certain holy man in his time, that saw in a vision the Whole world revealed unto him,
np1 vvz pp-f dt j j n1 p-acp po31 n1, cst vvd p-acp dt n1 dt j-jn n1 vvn p-acp pno31,
(11) sermon (DIV1)
393
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945
and he saw it all hanging full of nets, and diuells sitting by to watch the same.
and he saw it all hanging full of nets, and Devils sitting by to watch the same.
cc pns31 vvd pn31 d n-vvg j pp-f n2, cc n2 vvg p-acp pc-acp vvi dt d.
(11) sermon (DIV1)
393
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946
There is no way to scape this fowler, but by watching him as he watcheth vs,
There is no Way to escape this Fowler, but by watching him as he watches us,
pc-acp vbz dx n1 pc-acp vvi d n1, cc-acp p-acp vvg pno31 c-acp pns31 vvz pno12,
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394
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947
& so we shall deceiue the deceiuer:
& so we shall deceive the deceiver:
cc av pns12 vmb vvi dt n1:
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394
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948
and if he catch vs in his net, we shall be able to get out againe, God will giue vs strength to breake his nettes, as Sampson brake the coardes.
and if he catch us in his net, we shall be able to get out again, God will give us strength to break his nets, as Sampson brake the Coards.
cc cs pns31 vvb pno12 p-acp po31 n1, pns12 vmb vbi j pc-acp vvi av av, np1 vmb vvi pno12 n1 pc-acp vvi po31 n2, c-acp np1 vvd dt n2.
(11) sermon (DIV1)
394
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949
He was at length an hungry. ] When the forty dayes were full compleate and ended, and Christ now waxed hungry,He was At length an hungry. ] When the forty days were full complete and ended, and christ now waxed hungry,
pns31 vbds p-acp n1 dt j. ] c-crq dt crd n2 vbdr j j cc vvn, cc np1 av vvd j,
(11) sermon (DIV1)
395
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950
then the tempter besturd him selfe, and began to bro•ch his temptations, first one, then another, and after that another:
then the tempter besturd him self, and began to bro•ch his temptations, First one, then Another, and After that Another:
cs dt n1 vvd pno31 n1, cc vvd pc-acp vvi po31 n2, ord crd, av j-jn, cc p-acp d n-jn:
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395
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951
like the messengers that came to Iob, euery message being heauier then other, and so were Satans temptations, the latter stronger than the former, till he had spent all his dartes;
like the messengers that Come to Job, every message being Heavier then other, and so were Satan temptations, the latter Stronger than the former, till he had spent all his darts;
av-j dt n2 cst vvd p-acp np1, d n1 vbg jc cs j-jn, cc av vbdr npg1 n2, dt d jc cs dt j, c-acp pns31 vhd vvn d po31 n2;
(11) sermon (DIV1)
395
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952
and none preuailed, no more than those vnhappie newes, could quaile Iobs courage, or daunte his faith.
and none prevailed, no more than those unhappy news, could quail Jobs courage, or daunt his faith.
cc pix vvd, av-dx dc cs d j n1, vmd vvi n2 n1, cc vvi po31 n1.
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395
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953
Noah was no sooner drunke, but Satan was ware of it, and caused his owne sonne to discouer his fathers nakednesse. Noah was no sooner drunk, but Satan was aware of it, and caused his own son to discover his Father's nakedness.
np1 vbds av-dx av-c vvn, cc-acp np1 vbds j pp-f pn31, cc vvd po31 d n1 pc-acp vvi po31 ng1 n1.
(11) sermon (DIV1)
396
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954
When Moses had staid now in the mount forty dayes, the diuel the meane while tempted the Israelites to make them a goulden calfe.
When Moses had stayed now in the mount forty days, the Devil the mean while tempted the Israelites to make them a golden calf.
c-crq np1 vhd vvn av p-acp dt n1 crd n2, dt n1 dt j n1 vvd dt np2 pc-acp vvi pno32 dt j n1.
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397
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955
Satan thought no time fitter, to ouerthrow the house ouer the heades of Iobs children, then when he spied them feasting together:
Satan Thought no time fitter, to overthrow the house over the Heads of Jobs children, then when he spied them feasting together:
np1 vvd dx n1 jc, pc-acp vvi dt n1 p-acp dt n2 pp-f n2 n2, av c-crq pns31 vvd pno32 vvg av:
(11) sermon (DIV1)
398
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956
and in this place well weighing the opportunity, knowing that Christ was hungry, he temptes him to distrust God.
and in this place well weighing the opportunity, knowing that christ was hungry, he tempts him to distrust God.
cc p-acp d n1 av vvg dt n1, vvg cst np1 vbds j, pns31 vvz pno31 pc-acp vvi np1.
(11) sermon (DIV1)
398
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957
If thou be the sonne of God, command these stones to be made bread. If thou be the son of God, command these stones to be made bred.
cs pns21 vbb dt n1 pp-f np1, vvb d n2 pc-acp vbi vvn n1.
(11) sermon (DIV1)
398
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958
The diuell in this place shewes himselfe, worse than himselfe, for in the fourth of Luke, he confesseth Christ to be the very sonne of God,
The Devil in this place shows himself, Worse than himself, for in the fourth of Lycia, he Confesses christ to be the very son of God,
dt n1 p-acp d n1 vvz px31, av-jc cs px31, c-acp p-acp dt ord pp-f av, pns31 vvz np1 pc-acp vbi dt j n1 pp-f np1,
(11) sermon (DIV1)
399
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959
and here he seemes to doubt, saying, if thou be the son of God: he doubted and yet he knew it well enough:
and Here he seems to doubt, saying, if thou be the son of God: he doubted and yet he knew it well enough:
cc av pns31 vvz pc-acp vvi, vvg, cs pns21 vbb dt n1 pp-f np1: pns31 vvd cc av pns31 vvd pn31 av av-d:
(11) sermon (DIV1)
399
Page 48
960
he that vrged Peter to deny Christ, thought to preuaile with Christ also, to make him deny himselfe, as Abraham denied his wife.
he that urged Peter to deny christ, Thought to prevail with christ also, to make him deny himself, as Abraham denied his wife.
pns31 cst vvd np1 pc-acp vvi np1, vvd pc-acp vvi p-acp np1 av, pc-acp vvi pno31 vvi px31, c-acp np1 vvd po31 n1.
(11) sermon (DIV1)
399
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961
Here Satan in seeking to snare Ch•ist, is snared himselfe, like Haman, who made a gibbet for Mordocay the righteous Iew, and was hanged thereon himselfe.
Here Satan in seeking to snare Ch•ist, is snared himself, like Haman, who made a gibbet for Mordecai the righteous Iew, and was hanged thereon himself.
av np1 p-acp vvg pc-acp vvi n1, vbz vvn px31, av-j np1, r-crq vvd dt n1 p-acp vvb dt j np1, cc vbds vvn av px31.
(11) sermon (DIV1)
400
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962
As Achitophels counsell turned to folly, so Satans pollicie was indeede but simplicitie:
As Achitophels counsel turned to folly, so Satan policy was indeed but simplicity:
p-acp npg1 n1 vvn p-acp n1, av npg1 n1 vbds av p-acp n1:
(11) sermon (DIV1)
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963
and it proued his fatall ouerthrow, like Saul his owne swoord sheathed it selfe in his maisters side. and it proved his fatal overthrow, like Saul his own sword sheathed it self in his masters side.
cc pn31 vvd po31 j n1, av-j np1 po31 d n1 vvd pn31 n1 p-acp po31 ng1 n1.
(11) sermon (DIV1)
401
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964
Satan would neuer appeare like Satan, but being a diuell, he would be taken for an angell, the rather to deceiue;
Satan would never appear like Satan, but being a Devil, he would be taken for an angel, the rather to deceive;
np1 vmd av-x vvi j np1, cc-acp vbg dt n1, pns31 vmd vbi vvn p-acp dt n1, dt av-c pc-acp vvi;
(11) sermon (DIV1)
402
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965
and therfore we reade that he fell to the earth like lightning; but in this place he bewrayes himselfe to be a diuell, in doubting of Christ,
and Therefore we read that he fell to the earth like lightning; but in this place he betrays himself to be a Devil, in doubting of christ,
cc av pns12 vvb cst pns31 vvd p-acp dt n1 av-j n1; cc-acp p-acp d n1 pns31 vvz px31 pc-acp vbi dt n1, p-acp vvg pp-f np1,
(11) sermon (DIV1)
402
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966
whether hee were the Sonne of God or not. For in the fourth of Iohns general Epistle, the spirit of God dismasketh the diuell,
whither he were the Son of God or not. For in the fourth of Iohns general Epistle, the Spirit of God dismasketh the Devil,
cs pns31 vbdr dt n1 pp-f np1 cc xx. c-acp p-acp dt ord pp-f npg1 j n1, dt n1 pp-f np1 vvz dt n1,
(11) sermon (DIV1)
402
Page 48
967
and takes frō him his visar, in that he saith: Euery spirite that confesseth that Iesus Christ is come in the flesh, is of God,
and Takes from him his visar, in that he Says: Every Spirit that Confesses that Iesus christ is come in the Flesh, is of God,
cc vvz p-acp pno31 po31 n1, p-acp cst pns31 vvz: d n1 cst vvz cst np1 np1 vbz vvn p-acp dt n1, vbz pp-f np1,
(11) sermon (DIV1)
403
Page 48
968
and euery spirit that confesseth not Iesus Christ, is the spirit of Antichrist.
and every Spirit that Confesses not Iesus christ, is the Spirit of Antichrist.
cc d n1 cst vvz xx np1 np1, vbz dt n1 pp-f np1.
(11) sermon (DIV1)
403
Page 48
969
Hee in Iob calles himselfe, the compasser of the earth, and here he compasseth the desart, thinking to compasse Christ in the desart;
He in Job calls himself, the compasser of the earth, and Here he Compasseth the desert, thinking to compass christ in the desert;
pns31 p-acp np1 vvz px31, dt n1 pp-f dt n1, cc av pns31 vvz dt n1, vvg pc-acp vvi np1 p-acp dt n1;
(11) sermon (DIV1)
404
Page 49
970
but he that compasseth others, sometimes compasseth himselfe, and so dooth Satan here: the bird hath spied the fouler, the net is broken, and Christ is deliuered.
but he that Compasseth Others, sometime Compasseth himself, and so doth Satan Here: the bird hath spied the Fowler, the net is broken, and christ is Delivered.
cc-acp pns31 cst vvz n2-jn, av vvz px31, cc av vdz np1 av: dt n1 vhz vvn dt jc, dt n1 vbz vvn, cc np1 vbz vvn.
(11) sermon (DIV1)
404
Page 49
971
Satan when he combated with Eue, preuailed, and with Cain, he preuailed, and hee conquered Nimrod also, that mighty hunter:
Satan when he combated with Eue, prevailed, and with Cain, he prevailed, and he conquered Nimrod also, that mighty hunter:
np1 c-crq pns31 vvd p-acp np1, vvd, cc p-acp np1, pns31 vvd, cc pns31 vvd np1 av, cst j n1:
(11) sermon (DIV1)
405
Page 49
972
but heere hee is ouermatched, and Christ conquereth him, and putteth him to the woorse, as Dauid ouercame Goliah.
but Here he is overmatched, and christ conquereth him, and putteth him to the Worse, as David overcame Goliath.
cc-acp av pns31 vbz vvn, cc np1 vvz pno31, cc vvz pno31 p-acp dt jc, c-acp np1 vvd np1.
(11) sermon (DIV1)
405
Page 49
973
Command (saith he) that these stones be made bread. ] As if he should say;Command (Says he) that these stones be made bred. ] As if he should say;
vvb (vvz pns31) d d n2 vbb vvn n1. ] c-acp cs pns31 vmd vvi;
(11) sermon (DIV1)
406
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974
thou seest h• we hunger hath pinched thee, here is no bread to be had,
thou See h• we hunger hath pinched thee, Here is no bred to be had,
pns21 vv2 n1 pns12 n1 vhz vvn pno21, av vbz dx n1 pc-acp vbi vhn,
(11) sermon (DIV1)
406
Page 49
975
nor any prouisiō of meat to be expected, for thou art in the desart sequestred from the society of men.
nor any provision of meat to be expected, for thou art in the desert sequestered from the society of men.
ccx d n1 pp-f n1 pc-acp vbi vvn, c-acp pns21 vb2r p-acp dt n1 vvn p-acp dt n1 pp-f n2.
(11) sermon (DIV1)
406
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976
How wilt thou do? wilt thou looke that God the father should extraordinarily feede thee from heauen? nay,
How wilt thou do? wilt thou look that God the father should extraordinarily feed thee from heaven? nay,
q-crq vm2 pns21 vdi? vm2 pns21 vvi cst np1 dt n1 vmd av-j vvi pno21 p-acp n1? uh-x,
(11) sermon (DIV1)
406
Page 49
977
if God were careful of thee, he would haue releeued thee before this.
if God were careful of thee, he would have relieved thee before this.
cs np1 vbdr j pp-f pno21, pns31 vmd vhi vvn pno21 p-acp d.
(11) sermon (DIV1)
406
Page 49
978
Thou hast nowe remained full fortie daies, & so many nights, and yet hee ministreth not to thy necessitie:
Thou hast now remained full fortie days, & so many nights, and yet he Ministereth not to thy necessity:
pns21 vh2 av vvd av-j crd n2, cc av d n2, cc av pns31 vvz xx p-acp po21 n1:
(11) sermon (DIV1)
406
Page 49
979
how is he carefull of thee, that sustaineth not this thy long hunger?
how is he careful of thee, that sustaineth not this thy long hunger?
c-crq vbz pns31 j pp-f pno21, cst vvz xx d po21 j n1?
(11) sermon (DIV1)
406
Page 49
980
Liue now by thy faith if thou canst, thou mightest do well, if thou couldst feede vpon stones,
Live now by thy faith if thou Canst, thou Mightest do well, if thou Couldst feed upon stones,
vvb av p-acp po21 n1 cs pns21 vm2, pns21 vmd2 vdi av, cs pns21 vmd2 vvi p-acp n2,
(11) sermon (DIV1)
407
Page 49
981
for here is no bread, not somuch as a crum.
for Here is no bred, not So much as a crumb.
c-acp av vbz dx n1, xx av c-acp dt n1.
(11) sermon (DIV1)
407
Page 49
982
With this strong temptation doth hee assault Christ, and not onely Christ himselfe, but eue• all his members,
With this strong temptation does he assault christ, and not only christ himself, but eue• all his members,
p-acp d j n1 vdz pns31 vvi np1, cc xx av-j np1 px31, cc-acp n1 d po31 n2,
(11) sermon (DIV1)
408
Page 49
983
and this temptation was no small corrasiue without doubt, vnto our sauiour, for he was not Stipes, but ho•o verus licet integer peceati.
and this temptation was no small corrasive without doubt, unto our Saviour, for he was not Stipes, but ho•o verus licet integer peceati.
cc d n1 vbds dx j n-jn p-acp n1, p-acp po12 n1, c-acp pns31 vbds xx np1, p-acp vvb fw-la fw-la fw-la fw-la.
(11) sermon (DIV1)
408
Page 49
984
But what is Christs answere? Man shall not liue bread onely.
But what is Christ answer? Man shall not live bred only.
cc-acp q-crq vbz npg1 n1? n1 vmb xx vvi n1 av-j.
(11) sermon (DIV1)
409
Page 49
985
As if he should say, wilt thou haue me relie so vpon bread, that I should haue care on nothing else but to feede my bellie:
As if he should say, wilt thou have me rely so upon bred, that I should have care on nothing Else but to feed my belly:
p-acp cs pns31 vmd vvi, vm2 pns21 vhi pno11 vvi av p-acp n1, cst pns11 vmd vhi n1 p-acp pix av cc-acp pc-acp vvi po11 n1:
(11) sermon (DIV1)
409
Page 49
986
I tell thee Satan, man shall not liue by bread onely. Little did Satan expect so full and resolute an answere from so emptie a stomacke.
I tell thee Satan, man shall not live by bred only. Little did Satan expect so full and resolute an answer from so empty a stomach.
pns11 vvb pno21 np1, n1 vmb xx vvi p-acp n1 av-j. av-j vdd np1 vvi av j cc j dt n1 p-acp av j dt n1.
(11) sermon (DIV1)
409
Page 49
987
But as Christ told his disciples, I haue other meate that ye wot not of, But as christ told his Disciples, I have other meat that you wot not of,
cc-acp p-acp np1 vvd po31 n2, pns11 vhb j-jn n1 cst pn22 vvb xx pp-f,
(11) sermon (DIV1)
411
Page 49
988
so here he telleth the tempter, hee hath other bread, that he was not aware of,
so Here he Telleth the tempter, he hath other bred, that he was not aware of,
av av pns31 vvz dt n1, pns31 vhz j-jn n1, cst pns31 vbds xx j pp-f,
(11) sermon (DIV1)
411
Page 49
989
euen the word of God, which filleth both bellie and bowels so, that we neuer hunger more:
even the word of God, which fills both belly and bowels so, that we never hunger more:
av-j dt n1 pp-f np1, r-crq vvz d n1 cc n2 av, cst pns12 av-x n1 av-dc:
(11) sermon (DIV1)
411
Page 49
990
like the rowle that Ezechiel tooke from the Angell, and did eate it, and it was in his mouth sweeter then hony.
like the roll that Ezechiel took from the Angel, and did eat it, and it was in his Mouth Sweeten then honey.
av-j dt n1 cst np1 vvd p-acp dt n1, cc vdd vvi pn31, cc pn31 vbds p-acp po31 n1 jc cs n1.
(11) sermon (DIV1)
411
Page 49
991
The same must be our refuge, like little Zoar to flie vnto, when Satan assaulteth vs, let vs runne to the woord, let vs answer him with Scriptum est, like Christ.
The same must be our refuge, like little Zoar to fly unto, when Satan assaulteth us, let us run to the word, let us answer him with Scriptum est, like christ.
dt d vmb vbi po12 n1, av-j j vvb pc-acp vvi p-acp, c-crq np1 vvz pno12, vvb pno12 vvi p-acp dt n1, vvb pno12 vvi pno31 p-acp np1 fw-la, vvb np1.
(11) sermon (DIV1)
412
Page 50
992
The woord of God must sustaine vs by faith, as it doth all the godly.
The word of God must sustain us by faith, as it does all the godly.
dt n1 pp-f np1 vmb vvi pno12 p-acp n1, c-acp pn31 vdz av-d dt j.
(11) sermon (DIV1)
413
Page 50
993
Our God is God all-sufficient, and will neuer faile vs, if we rest vpon his prouidence:
Our God is God All-sufficient, and will never fail us, if we rest upon his providence:
np1 np1 vbz np1 j, cc vmb av-x vvi pno12, cs pns12 vvb p-acp po31 n1:
(11) sermon (DIV1)
413
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994
he that saide to Abraham, I am the great rewarde: sayth the same vnto vs also, if we haue the like faith that Abraham had.
he that said to Abraham, I am the great reward: say the same unto us also, if we have the like faith that Abraham had.
pns31 cst vvd p-acp np1, pns11 vbm dt j n1: vvz dt d p-acp pno12 av, cs pns12 vhb dt j n1 cst np1 vhd.
(11) sermon (DIV1)
413
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995
But this faith must cal vpon thy patience, to abide quietly the lords good leysure, hold out yet a little longer,
But this faith must call upon thy patience, to abide quietly the Lords good leisure, hold out yet a little longer,
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and he that shall come wil come, and will not tarrie, and at his comming hee will reward thee for thy patience seuen fold into thy bosome.
and he that shall come will come, and will not tarry, and At his coming he will reward thee for thy patience seuen fold into thy bosom.
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If thou call vpon God this day, and hee heareth thee not, call againe to morrow,
If thou call upon God this day, and he hears thee not, call again to morrow,
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998
and the third day, day after day, till he heare thee, like the Israelites, when they fought against their brethren the Beniamites:
and the third day, day After day, till he hear thee, like the Israelites, when they fought against their brothers the Benjaminites:
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999
though it go hard with thee for many daies, and manie yeares, yet be sure that ere long the yeare of Iubilee will come,
though it go hard with thee for many days, and many Years, yet be sure that ere long the year of Jubilee will come,
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and set all the children of God at libertie.
and Set all the children of God At liberty.
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Our Sauiour in this place had now continued fortie daies without meate, and yet hee fasteth,
Our Saviour in this place had now continued fortie days without meat, and yet he fasteth,
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and the diuell tempteth, and his belly aketh, & his stomacke hungreth, and Christ is still the same, both before his fast,
and the Devil tempts, and his belly aketh, & his stomach hungereth, and christ is still the same, both before his fast,
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1003
and in his fasting, and after his fasting, the same to day, and yesterday, and the same for euer.
and in his fasting, and After his fasting, the same to day, and yesterday, and the same for ever.
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1004
Let Christ teach vs patience, to indure al crosses and temptations. Make Patience thy Porter, and thou shalt be strong inough to carrie all burthens.
Let christ teach us patience, to endure all Crosses and temptations. Make Patience thy Porter, and thou shalt be strong enough to carry all burdens.
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1005
This patience is like the hearty spies, that retourning from Canaan, toulde their brethren, tis nothing to ouercome them:
This patience is like the hearty spies, that returning from Canaan, told their brothers, this nothing to overcome them:
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so being armed with patience when thou bucklest with affliction or pouertie, hunger, or any crosse soeuer thou canst, say, it is nothing to ouercome them.
so being armed with patience when thou bucklest with affliction or poverty, hunger, or any cross soever thou Canst, say, it is nothing to overcome them.
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1007
So the Godly haue taken courage to themselues, and in the very brunt of their toubles, they haue learned to triumph with Paul, in this we are more than conquerers:
So the Godly have taken courage to themselves, and in the very brunt of their toubles, they have learned to triumph with Paul, in this we Are more than conquerors:
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1008
Daniel waiteth six daies in the lions den, and at length came Abacucke, that neuer before knew Babilon, with an haruest dinner vnto him. daniel waits six days in the Lions den, and At length Come Habakkuk, that never before knew Babylon, with an harvest dinner unto him.
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So, whether after six daies, or after xl. days sooner, or later, God will succor thee, only be pacient, & thinke it not long:
So, whither After six days, or After xl. days sooner, or later, God will succour thee, only be patient, & think it not long:
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for though it be an old saying, it is a true saying, mans extremitie, is Gods oportunitie.
for though it be an old saying, it is a true saying, men extremity, is God's opportunity.
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Christ suffered his Disciples to be almost vnder-water, and their shippe to be couered with waues,
christ suffered his Disciples to be almost underwater, and their ship to be covered with waves,
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before he rescued them from the seas rage: til then the history noteth he slept:
before he rescued them from the Seas rage: till then the history notes he slept:
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but when they cried out, master, saue vs, or, we perish, he awaked and rebuked the winds,
but when they cried out, master, save us, or, we perish, he awaked and rebuked the winds,
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1014
and al troubles and dangers fled before him, like a troope of woolues afore the shepheard.
and all Troubles and dangers fled before him, like a troop of wolves afore the shepherd.
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1015
Helpe is neuer better welcome, then when we are most pinched with extremities; as musique after mourning hath the sweeter melody, and best pleaseth the eare:
Help is never better welcome, then when we Are most pinched with extremities; as music After mourning hath the Sweeten melody, and best Pleases the ear:
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1016
It is like Dauids warbling harpe, to cure Saul his frenzie.
It is like David warbling harp, to cure Saul his frenzy.
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Dauid, as it seemes, made a Kalender of the Lordes goodnes towardes his, where he saith:David, as it seems, made a Calendar of the lords Goodness towards his, where he Says:
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I haue bin yong, and now am old, yet neuer saw I the righteous forsaken, nor his seede begging their bread.
I have been young, and now am old, yet never saw I the righteous forsaken, nor his seed begging their bred.
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Dauid doth not deny, but he saw the godly, and their children, hungry, and wanting, and in misery, but he neuer saw yong nor old, that they were quite forsaken,David does not deny, but he saw the godly, and their children, hungry, and wanting, and in misery, but he never saw young nor old, that they were quite forsaken,
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1020
and cast off in their misery, as we see, he suffered his own sonne, to want,
and cast off in their misery, as we see, he suffered his own son, to want,
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1021
and to be hunger-bitten in this desart forty daies together.
and to be hunger-bitten in this desert forty days together.
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1022
But at length, and all in good time, before he should faint, the Angells came and ministred to his necessite.
But At length, and all in good time, before he should faint, the Angels Come and ministered to his necessity.
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1023
Ionah must not forthwith be deliuered, he must be three daies in the belly of the whalefish, Jonah must not forthwith be Delivered, he must be three days in the belly of the whalefish,
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1024
and the•• •ust Ionah be cast to the shoare.
and the•• •ust Jonah be cast to the shore.
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1025
Lazarus must begin to stincke, hauing layen foure daies already in the graue, and then must Lazarus be raised vp. Lazarus must begin to stink, having lain foure days already in the graven, and then must Lazarus be raised up.
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1026
When Christ shall haue abstained forty daies, then is it time for the Angells to come.
When christ shall have abstained forty days, then is it time for the Angels to come.
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1027
Whatsoeuer extremitie then God shall lay vpon vs, be it •euer so sharpe and vehement,
Whatsoever extremity then God shall lay upon us, be it •euer so sharp and vehement,
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1028
if in it thou lose thy goods, thy children, thy liberty, thy health, lose not pacience too:
if in it thou loose thy goods, thy children, thy liberty, thy health, loose not patience too:
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1029
and that shall helpe thee right soone to recouer all againe.
and that shall help thee right soon to recover all again.
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1030
I say, and Gods sacred truth auoucheth it to be true, rather then Eliah shall starue, a rauen shal feede him:
I say, and God's sacred truth avoucheth it to be true, rather then Elijah shall starve, a raven shall feed him:
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1031
rather then Ionah shall drowne, a fish shall saue him: rather then Peter shall sinke, Christ his hand shall stay him:
rather then Jonah shall drown, a Fish shall save him: rather then Peter shall sink, christ his hand shall stay him:
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1032
rather then Lazarus shal die vnpitied, the dogs more mercifull then their maister, shall take compassion.
rather then Lazarus shall die unpitied, the Dogs more merciful then their master, shall take compassion.
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1033
Man shall not liue by bread onely. Man shall not live by bred only.
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1034
] Christ seeth nothing but stones, and that which cannot be eaten, and therefore he turneth his mind from the externall obiects to the word of God,
] christ sees nothing but stones, and that which cannot be eaten, and Therefore he turns his mind from the external objects to the word of God,
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1035
and with that comforts himselfe, and foyles the diuel:
and with that comforts himself, and foils the Devil:
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1036
which word euery christian must flie vnto when any temptation assaulteth vs, thenc••• out of Dauids Scripture, let vs fetch that stone that may confound Goliah: thence let vs learne to answere Satan,
which word every christian must fly unto when any temptation assaulteth us, thenc••• out of David Scripture, let us fetch that stone that may confound Goliath: thence let us Learn to answer Satan,
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1037
when he temptes vs to distrustfulnes, if all the world were full of bread, if it were as plentiful as stones,
when he tempts us to distrustfulness, if all the world were full of bred, if it were as plentiful as stones,
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1038
yet know Satan that man shall not liue by bread onely, but by euery word proceeding out of the mouth of God.
yet know Satan that man shall not live by bred only, but by every word proceeding out of the Mouth of God.
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1039
One thing is necessary, which is the word of God, and whosoeuer shall feede his hungry soule therewith, shall receiue full and perfect nourishment,
One thing is necessary, which is the word of God, and whosoever shall feed his hungry soul therewith, shall receive full and perfect nourishment,
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1040
and shall be able to continue longer in the strength thereof, than Moses in the Mount.
and shall be able to continue longer in the strength thereof, than Moses in the Mount.
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1041
This is beetter then Manna, that was giuen the Israelites in the wildernes, for they are dead,
This is beetter then Manna, that was given the Israelites in the Wilderness, for they Are dead,
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1042
but this is the liuing bread that came from heauen, and this feedes vs vp to eternall life.
but this is the living bred that Come from heaven, and this feeds us up to Eternal life.
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1043
This word is Christ his sword, and it hath two edges, to cut both waies, and with this sword doth he incounter with Satan, and conquer him.
This word is christ his sword, and it hath two edges, to Cut both ways, and with this sword does he encounter with Satan, and conquer him.
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1044
These words are borowed from the eight of Deuter onomie, where the Lord speaketh thus to the Israelites:
These words Are borrowed from the eight of Deuter onomie, where the Lord speaks thus to the Israelites:
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1045
the Lord God hath humbled thee, and suffered thee to hunger, and hath giuen thee Manna to eate, neuer knowne to thy fathers, to the end he might teach thee, that man liueth not by bread only,
the Lord God hath humbled thee, and suffered thee to hunger, and hath given thee Manna to eat, never known to thy Father's, to the end he might teach thee, that man lives not by bred only,
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1046
but by euery word proceeding out of the mouth of God.
but by every word proceeding out of the Mouth of God.
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1047
As if he should haue said, because he permitted thee to hunger, and yet suffered thee not to perish, thou mightst hence easily haue learned, that it is God only who sustaineth thee with his word without bread.
As if he should have said, Because he permitted thee to hunger, and yet suffered thee not to perish, thou Mightest hence Easily have learned, that it is God only who sustaineth thee with his word without bred.
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1048
That this doctrine is true, besides the infallible testimonies of the woord, your owne experience can witnesse;
That this Doctrine is true, beside the infallible testimonies of the word, your own experience can witness;
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1049
for if we liued by bread onely, it were necessary that we should be continually, and at all times filled there with:
for if we lived by bred only, it were necessary that we should be continually, and At all times filled there with:
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1050
but it is indeede the woord that feedes vs, and the blessing of God lapt vp in the word that giues vs strength,
but it is indeed the word that feeds us, and the blessing of God leapt up in the word that gives us strength,
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1051
& makes vs able to receiue the good creatures of God, I meane bread, and drinke,
& makes us able to receive the good creatures of God, I mean bred, and drink,
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1052
and such necessary foode, who also maketh our meate so receiued, to be nutritiue to our bodies.
and such necessary food, who also makes our meat so received, to be nutritive to our bodies.
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1053
When we are healthie and strong, and able to receiue our daily sustenance, why then we must acknowledge that this strength proceedes from God.
When we Are healthy and strong, and able to receive our daily sustenance, why then we must acknowledge that this strength proceeds from God.
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1054
If contrarily we be sicke, and weake, and can neither receiue our foode, nor disgest it:
If contrarily we be sick, and weak, and can neither receive our food, nor digest it:
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1055
after we haue taken it, then we must know that God hath taken our strength from vs,
After we have taken it, then we must know that God hath taken our strength from us,
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1056
so that we are no longer capable of it:
so that we Are no longer capable of it:
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1057
and he hath also taken the gifte of nutrition from thy meate, that it shall not feede thee,
and he hath also taken the gift of nutrition from thy meat, that it shall not feed thee,
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1058
and so thou art vnfit for thy meate, and thy meate for thee. Therefore still acknowledge this reply of Christ in this place;
and so thou art unfit for thy meat, and thy meat for thee. Therefore still acknowledge this reply of christ in this place;
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1059
man shall not liue by bread only, but by euery word proceeding out of the mouth of the Lord.
man shall not live by bred only, but by every word proceeding out of the Mouth of the Lord.
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1060
Bread, flesh, and other prouision, would seeme but slender instruments to worke our health, and to nourish in vs, that life which God hath giuen vs.
Bred, Flesh, and other provision, would seem but slender Instruments to work our health, and to nourish in us, that life which God hath given us
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Because they are common things, we make no mysterie of them: yet haue they matter of wonder and astonishment, if we weigh them aright.
Because they Are Common things, we make no mystery of them: yet have they matter of wonder and astonishment, if we weigh them aright.
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We could not liue, nor be increased by such weake meanes, if God had not giuen them a speciall blessing to strengthen our bodies.
We could not live, nor be increased by such weak means, if God had not given them a special blessing to strengthen our bodies.
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This, together with that which already hath bin spoken, proclaimes vnto vs, that man liueth not by bread onely;
This, together with that which already hath been spoken, proclaims unto us, that man lives not by bred only;
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and for this cause do we vse to sanctifie our meates afore we receiue them,
and for this cause do we use to sanctify our Meats afore we receive them,
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and after, which we call the saying of grace, wherein we pray God by those his good gifts, our bodies may receiue strength,
and After, which we call the saying of grace, wherein we pray God by those his good Gifts, our bodies may receive strength,
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and withal, to teach vs, that bread, without the woord cannot feede vs, for it is sanctified by the word of God and prayer.
and withal, to teach us, that bred, without the word cannot feed us, for it is sanctified by the word of God and prayer.
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To draw towards an end, we learne two things by these words of Christ, he that hath faith shall taste of two things.
To draw towards an end, we Learn two things by these words of christ, he that hath faith shall taste of two things.
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When he wantes sustenance and is hungry, he shal be so strengthned with the word of God,
When he Wants sustenance and is hungry, he shall be so strengthened with the word of God,
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as if he had stuft himselfe with the abundance of all delicates.
as if he had stuffed himself with the abundance of all delicates.
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The second is this, whosoeuer hath a stedfast confidence in god, shal not be left so destitute,
The second is this, whosoever hath a steadfast confidence in god, shall not be left so destitute,
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but that God will vndoubtedly supply all necessaries vnto him, as if he be pinched with extremitie of hunger, rather than he shall perish in his etremitie, God will giue him bread at length,
but that God will undoubtedly supply all necessaries unto him, as if he be pinched with extremity of hunger, rather than he shall perish in his etremitie, God will give him bred At length,
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though he must raine bread from heauen, as he did for the Israelites, when they liued in the desart, being a place where no foode could be gotten.
though he must rain bred from heaven, as he did for the Israelites, when they lived in the desert, being a place where no food could be got.
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Let euery Christian man promise himself vndoubtedly these two thinges: for he cannot be deceiued of his hope, eyther he shall haue sufficient to eat,
Let every Christian man promise himself undoubtedly these two things: for he cannot be deceived of his hope, either he shall have sufficient to eat,
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or his hunger shalbe so tolerable vnto him, that he may wel indure it, without fainting,
or his hunger shall so tolerable unto him, that he may well endure it, without fainting,
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for Gods word shall sustaine him.
for God's word shall sustain him.
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If thou be naked and haue nothing to couer thee, rather than thou shalt perish so, God will conuert the leaues falling from the trees, into coates,
If thou be naked and have nothing to cover thee, rather than thou shalt perish so, God will convert the leaves falling from the trees, into coats,
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and clokes, for his children, he can as well do this, as cause the Israelites garments to continue fresh vpon them the space of fortie yeares togither.
and cloaks, for his children, he can as well do this, as cause the Israelites garments to continue fresh upon them the Molle of fortie Years together.
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Their clothes waxed not old, nor did their feet swel the space of fourty yeares.
Their clothes waxed not old, nor did their feet swell the Molle of fourty Years.
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1079
It is spoken, and I do partly beleeue it, that there are not so manie sheaues of corne,
It is spoken, and I do partly believe it, that there Are not so many sheaves of corn,
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as there be people in the worlde:
as there be people in the world:
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and it were not possible, I speak after the maner of men, that there should be bread enough to suffice so many, were it not so, that God doth dayly blesse,
and it were not possible, I speak After the manner of men, that there should be bred enough to suffice so many, were it not so, that God does daily bless,
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and increase the corne in the graine, and the meale in the dowe, and the bread vpon the table,
and increase the corn in the grain, and the meal in the Dove, and the bred upon the table,
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yea and in the mouth too, when we eat, it: as was done by our Sanior Christ:
yea and in the Mouth too, when we eat, it: as was done by our Sanior christ:
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and S. Iohn recordes it in the sixteenth Chapter.
and S. John records it in the sixteenth Chapter.
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Besides, we see poore men and their children, in as good liking, and as wel to see to,
Beside, we see poor men and their children, in as good liking, and as well to see to,
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though they fare hardly and scant, as the rich and their children, who glut themselues with abundance.
though they fare hardly and scant, as the rich and their children, who glut themselves with abundance.
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Daniel and his felows fed vpon pulse, and yet they looked as ruddy and well coloured, daniel and his Fellows fed upon pulse, and yet they looked as ruddy and well coloured,
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as they that fed at the Kings trencher.
as they that fed At the Kings trencher.
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Thus you haue seene Satan tempting, but not preuailing, fighting but yet foyld, and so rendring to Christ both field, and victorie:
Thus you have seen Satan tempting, but not prevailing, fighting but yet foiled, and so rendering to christ both field, and victory:
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once the world combated with Christ, and he ouercame the world and triumphed, saying, I haue ouercome the world: once the world combated with christ, and he overcame the world and triumphed, saying, I have overcome the world:
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here the diuell the worlds partner, stands as chalenger, and came furnished with many dartes to incounter with Christ, and Christ vanquisheth him too:
Here the Devil the world's partner, Stands as challenger, and Come furnished with many darts to encounter with christ, and christ vanquisheth him too:
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so now he may make a second triumph, and say:
so now he may make a second triumph, and say:
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as before I ouercame the world, so now I haue ouercome the diuell, that redde dragon, that with his taile drew down the third part of the starres of heauen.
as before I overcame the world, so now I have overcome the Devil, that red dragon, that with his tail drew down the third part of the Stars of heaven.
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Christ snared him in his owne snares, and with his owne swoorde cutte off his head,
christ snared him in his own snares, and with his own sword Cut off his head,
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as Dauid strook off the head of Goliah. Christ entered into this battaile with Satan, and ouercame him, and all for vs;
as David strook off the head of Goliath. christ entered into this battle with Satan, and overcame him, and all for us;
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by the word he became victor, to shewe what munition we must vse, if we will looke to ouercome as he did.
by the word he became victor, to show what munition we must use, if we will look to overcome as he did.
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Dauid vsed neither swoord, nor speare, nor armor, but a sling and stone onely. This is the sling that must confound our spirituall Philistin, euen the word: David used neither sword, nor spear, nor armour, but a sling and stone only. This is the sling that must confound our spiritual Philistines, even the word:
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we shall find our selues better garded, and fenced with this single furniture, than Dauid was with Saules armour.
we shall find our selves better guarded, and fenced with this single furniture, than David was with Saul's armour.
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God graunt we may so carry our selues, & so passe as strangers, through the desart of this desolate world, that hauing fought like good souldiers, vnder the banner of Christ, in this spiritual Combat, with sin & satan,
God grant we may so carry our selves, & so pass as Strangers, through the desert of this desolate world, that having fought like good Soldiers, under the banner of christ, in this spiritual Combat, with since & satan,
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& hauing finished our faith in much pacience, we may be translated to that promised land in the generation to come, which I trust in Christ doth approach apace:
& having finished our faith in much patience, we may be translated to that promised land in the generation to come, which I trust in christ does approach apace:
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to him with the father, and holy ghost, bee rendred all honour, and power, and maiesty, with thanksgiuing now and euer. Amen.
to him with the father, and holy ghost, be rendered all honour, and power, and majesty, with thanksgiving now and ever. Amen.
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The Sea-mans Carde. And when they were entred into the shippe, his Disciples followed him:
The Seamans Card. And when they were entered into the ship, his Disciples followed him:
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and behold there arose a great tempest in the Sea, so that the shippe was couered with waues, but he was asleepe:
and behold there arose a great tempest in the Sea, so that the ship was covered with waves, but he was asleep:
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then his Disciples came, and awoke him, saying: Maister, saue vs, we perish:
then his Disciples Come, and awoke him, saying: Master, save us, we perish:
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and he sayd vnto them, why are ye feareful, O ye of little faith? and he arose,
and he said unto them, why Are you fearful, Oh you of little faith? and he arose,
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and rebuked the windes, and the sea: so there followed a great calme. Mat. 8. 13, &c. CHrist beeing wonderfull in his natiuitie, wonderfull in his ascension, and wonderfull in his transfiguration, is wonderfull here by his miracles.
and rebuked the winds, and the sea: so there followed a great Cam. Mathew 8. 13, etc. christ being wonderful in his Nativity, wonderful in his Ascension, and wonderful in his transfiguration, is wonderful Here by his Miracles.
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In this Chapter are laid downe foure feuerall miracles. 1 The healing of a lèprous man.
In this Chapter Are laid down foure feuerall Miracles. 1 The healing of a lèprous man.
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2 The healing of a woman troubled with a feuer. 3 The healing of the Cēturians seruant. 4 The strange appeasing of the wind, as in my text:
2 The healing of a woman troubled with a fever. 3 The healing of the Centurians servant. 4 The strange appeasing of the wind, as in my text:
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and therefore this may be called, Scriptura miraculosa, the miraculous Scripture.
and Therefore this may be called, Scripture Miraculous, the miraculous Scripture.
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This miracle is recorded for such as are either sicke, or troubled, or oppressed, or beset with any daunger, that whatsoeuer storme of aduersitie shall strike our sailes,
This miracle is recorded for such as Are either sick, or troubled, or oppressed, or beset with any danger, that whatsoever storm of adversity shall strike our sails,
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or what trouble soeuer we shall sustaine, we may remember, others haue tasted of the same whippe afore vs,
or what trouble soever we shall sustain, we may Remember, Others have tasted of the same whip afore us,
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and none can harbor in the hauen of blisse, that haue not first bin weather-bitten with many rough stormes, and sharpe tempests.
and none can harbour in the Haven of bliss, that have not First been weather-bitten with many rough storms, and sharp tempests.
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1113
Though our shippe happen to be couered with waues, like the shippe in this place, yet be not faithlesse, but haue hope, and know that Christ fits at the sterne,
Though our ship happen to be covered with waves, like the ship in this place, yet be not faithless, but have hope, and know that christ fits At the stern,
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and will not suffer vs to miscarry. This text containeth sixe parts. 1 The Apostles feruent loue:
and will not suffer us to miscarry. This text Containeth sixe parts. 1 The Apostles fervent love:
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in following him by sea and land. 2 The Accident hapning, viz. a great tempest, applied to the casualties of this world, that happen to the godly.
in following him by sea and land. 2 The Accident happening, viz. a great tempest, applied to the casualties of this world, that happen to the godly.
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3 The time when this tempest hapned, viz. when Christ slept. 4 The Apostles onely aide and helpe to run to Christ, Master, saue vs, we perish. 5 Christs reprehension:
3 The time when this tempest happened, viz. when christ slept. 4 The Apostles only aid and help to run to christ, Master, save us, we perish. 5 Christ reprehension:
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why are ye fearefull, O ye of little faith? 6 Christs helping hand in staying the wind.
why Are you fearful, Oh you of little faith? 6 Christ helping hand in staying the wind.
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First of their loue in folowing Christ. First of their love in following christ.
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] The felicity of the godly is to sticke to God, and to follow his will,
] The felicity of the godly is to stick to God, and to follow his will,
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and therefoee the Prophet Dauid saith, it is good for me to cleaue vnto the Lord.
and therefoee the Prophet David Says, it is good for me to cleave unto the Lord.
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Samuel also perswaded the Israelites, that they should follow the Lord their God, and not depart from him.Samuel also persuaded the Israelites, that they should follow the Lord their God, and not depart from him.
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The children of God ought to carry so great an affection to God, as Elishah did to Eliah, who would not part from him, til the Lord diuided them.
The children of God ought to carry so great an affection to God, as Elishah did to Elijah, who would not part from him, till the Lord divided them.
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Such was the affection of the Apostles in this place, and at all times, they followed the lamb whither soeuer he went, to the mountaine, to the desart, to the sea, and here to the shippe.
Such was the affection of the Apostles in this place, and At all times, they followed the lamb whither soever he went, to the mountain, to the desert, to the sea, and Here to the ship.
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This must teach vs to follow Christ both by sea and land, in time of persecution and else.
This must teach us to follow christ both by sea and land, in time of persecution and Else.
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For as the separation of the soule from the bodie is the death of the body:
For as the separation of the soul from the body is the death of the body:
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so the separation of Christ from the soule is the death of the soule: therefore we must folow Christ euen vnto the sea.
so the separation of christ from the soul is the death of the soul: Therefore we must follow christ even unto the sea.
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What multitudes of people are recorded in the fift of Luke, they pressed vpon him in such sort, that for feare of the throng, he was faine to enter into a shippe.
What Multitudes of people Are recorded in the fift of Lycia, they pressed upon him in such sort, that for Fear of the throng, he was feign to enter into a ship.
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1128
The like throng of followers is mentioned in the eight of Luke. If the Queene of Sheba could say, of Salomons followers, happy are thy men,
The like throng of followers is mentioned in the eight of Lycia. If the Queen of Sheba could say, of Solomon's followers, happy Are thy men,
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and happy are these thy seruants which stand alwaies before thee, and do heare thy wisedome.
and happy Are these thy Servants which stand always before thee, and do hear thy Wisdom.
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1130
Much rather may it be spokē, happy are Christs followers and his attendants, that stande euer in his presence,
Much rather may it be spoken, happy Are Christ followers and his attendants, that stand ever in his presence,
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1131
like the Apostles, to heare his heauenly wisedome, since a greater then Solomon is here, for this is he that taught Salomon his wisedome.
like the Apostles, to hear his heavenly Wisdom, since a greater then Solomon is Here, for this is he that taught Solomon his Wisdom.
av-j dt n2, pc-acp vvi po31 j n1, c-acp dt jc cs np1 vbz av, c-acp d vbz pns31 cst vvd np1 po31 n1.
(12) sermon (DIV1)
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1132
There is vertue in Christ, and it is an attractiue vertue, to draw vs vnto himselfe like a load-stone.
There is virtue in christ, and it is an Attractive virtue, to draw us unto himself like a Loadstone.
pc-acp vbz n1 p-acp np1, cc pn31 vbz dt j n1, pc-acp vvi pno12 p-acp px31 av-j dt n1.
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1133
He refuseth no seruant, that will come to his seruice, let vs then be willing to offer our selues to serue so good a maister,
He Refuseth no servant, that will come to his service, let us then be willing to offer our selves to serve so good a master,
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for his burthen is light, and his yoake is easie.
for his burden is Light, and his yoke is easy.
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1135
He calles vpon vs for our good, Come to me all ye that are heauy loaden, and I wil refresh you. He calls upon us for our good, Come to me all you that Are heavy loaded, and I will refresh you.
pns31 vvz p-acp pno12 p-acp po12 j, vvb p-acp pno11 d pn22 cst vbr j vvn, cc pns11 vmb vvi pn22.
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Other maisters vse to load their seruants:
Other masters use to load their Servants:
j-jn n2 vvb pc-acp vvi po32 n2:
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1137
but Christ is such a maister, that takes the burthen from his seruants, and carries it vpon his owne shoulders to ease them.
but christ is such a master, that Takes the burden from his Servants, and carries it upon his own shoulders to ease them.
cc-acp np1 vbz d dt n1, cst vvz dt n1 p-acp po31 n2, cc vvz pn31 p-acp po31 d n2 pc-acp vvi pno32.
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Ioseph his brethren were glad to haue corne for money, but Ioseph returned them, both their corne and mony too. Ioseph his brothers were glad to have corn for money, but Ioseph returned them, both their corn and money too.
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1139
So if we will be the followers of Christ, & serue him, wee shal find his seruice no seruitude,
So if we will be the followers of christ, & serve him, we shall find his service no servitude,
av cs pns12 vmb vbi dt n2 pp-f np1, cc vvi pno31, pns12 vmb vvi po31 n1 dx n1,
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1140
for he will giue vs our freedome, and our wages too. In the eight of Luke, a certaine scribe comes to Christ, and saith:
for he will give us our freedom, and our wages too. In the eight of Lycia, a certain scribe comes to christ, and Says:
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1141
master I will followe thee, whither soeuer thou goest.
master I will follow thee, whither soever thou goest.
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Loe this scribe, who before he knew Christ, had a whole common wealth in his head, being a meere worldling,
Loe this scribe, who before he knew christ, had a Whole Common wealth in his head, being a mere worldling,
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1143
now began to leaue the world, and to cast away his olde liuery, as the blind-man threw away his patched cloake in running to Christ,
now began to leave the world, and to cast away his old livery, as the blindman threw away his patched cloak in running to christ,
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1144
and betooke himselfe to Christ his seruice.
and betook himself to christ his service.
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1145
In the ninteenth of Luke, we find Zacheus running to Christ, the world and Mammon did so hang vpon his backe till now, that he could not trauell to Christ:
In the Nineteenth of Lycia, we find Zacchaeus running to christ, the world and Mammon did so hang upon his back till now, that he could not travel to christ:
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but now hauing come to the knowledge of Christ, and Gods spirit calling vpon him, he changeth his former resolutions,
but now having come to the knowledge of christ, and God's Spirit calling upon him, he changes his former resolutions,
cc-acp av vhg vvn p-acp dt n1 pp-f np1, cc ng1 n1 vvg p-acp pno31, pns31 vvz po31 j n2,
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1147
and shooke from him his pillages, and his exactions, as Moses did put from him his shooes,
and shook from him his pillages, and his exactions, as Moses did put from him his shoes,
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1148
when the Angel called vpō him out of the flaming bush, and now he was so light as Peter when his shakles fell from him,
when the Angel called upon him out of the flaming bush, and now he was so Light as Peter when his shackles fell from him,
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1149
and he runnes to Christ hastily, who receiued him ioyfully.
and he runs to christ hastily, who received him joyfully.
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1150
In the tenth of Marke, one comes running to Christ in like sort, asking him what he might do to possesse eternall life. In the tenth of Mark, one comes running to christ in like sort, asking him what he might do to possess Eternal life.
p-acp dt ord pp-f n1, pi vvz vvg p-acp np1 p-acp j n1, vvg pno31 r-crq pns31 vmd vdi pc-acp vvi j n1.
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1151
In the twenty of Mathew, two blind men, though they could not see Christ, yet they could follow him: In the twenty of Matthew, two blind men, though they could not see christ, yet they could follow him:
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1152
and they gained that which they would not lose againe for more gold than Gehezie tooke from Naaman, euen their sight:
and they gained that which they would not loose again for more gold than Gehazi took from Naaman, even their sighed:
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1153
and now seeing him that salued them, they follow him more egerly, returning Christ more praises,
and now seeing him that salved them, they follow him more eagerly, returning christ more praises,
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1154
than the wise men did presents.
than the wise men did presents.
cs dt j n2 vdd n2.
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1155
All these are so many summons to cite vs before the consistory of Christ, the blind,
All these Are so many summons to Cite us before the consistory of christ, the blind,
d d vbr av d n1 pc-acp vvi pno12 p-acp dt n1 pp-f np1, dt j,
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1156
and lame, and diseased, scribe, and publicane, sicke, and whole, and all do call vpon vs to follow Christ like his Apostles.
and lame, and diseased, scribe, and publican, sick, and Whole, and all do call upon us to follow christ like his Apostles.
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1157
And behold, there arose, a great tempest in the sea: And behold, there arose, a great tempest in the sea:
cc vvi, a-acp vvd, dt j n1 p-acp dt n1:
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and the ship was couered, &c. ] Now we are to speake of the accidents hapning in the great tempest but euen now Christ:and the ship was covered, etc. ] Now we Are to speak of the accidents happening in the great tempest but even now christ:
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1159
and his Apostles had entered into the shippe, and loe a storme so preuaileth, that the ship that carried them, is now couered with waues.
and his Apostles had entered into the ship, and lo a storm so prevaileth, that the ship that carried them, is now covered with waves.
cc po31 n2 vhd vvn p-acp dt n1, cc uh dt n1 av vvz, cst dt n1 cst vvd pno32, vbz av vvn p-acp n2.
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1160
Euen now it was calme, when the shippe ankered in the hauen, and no sooner are the sayles hoist,
Even now it was Cam, when the ship anchored in the Haven, and no sooner Are the sails hoist,
av av pn31 vbds j-jn, c-crq dt n1 vvn p-acp dt n1, cc av-dx av-c vbr dt n2 vvn,
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1161
and they launcht into the deepe, but ship, and men, and all, are in ieopardie of drowning, see an vnexpected sodaine alteration.
and they launched into the deep, but ship, and men, and all, Are in jeopardy of drowning, see an unexpected sudden alteration.
cc pns32 vvd p-acp dt j-jn, cc-acp n1, cc n2, cc d, vbr p-acp n1 pp-f vvg, vvb dt j j n1.
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1162
Here we may view the state of Christs church militant:
Here we may view the state of Christ Church militant:
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1163
It is like the arke floating vpon the waters, like a lilly growing among the thrones,
It is like the Ark floating upon the waters, like a Lily growing among the thrones,
pn31 vbz av-j dt n1 vvg p-acp dt n2, av-j dt n1 vvg p-acp dt n2,
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1164
like the bush that burnt and was not consumed, like Christs ship in this place couered ouer with waues, and yet not sunk:
like the bush that burned and was not consumed, like Christ ship in this place covered over with waves, and yet not sunk:
av-j dt n1 cst vvd cc vbds xx vvn, av-j npg1 n1 p-acp d n1 vvn a-acp p-acp n2, cc av xx vvn:
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1165
God suffereth his Saints to be oftentimes in danger, either to shew his power in their deliuerance,
God suffers his Saints to be oftentimes in danger, either to show his power in their deliverance,
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1166
or to cause them by tribulation to come to him for succour, and to make them the more thankfull.
or to cause them by tribulation to come to him for succour, and to make them the more thankful.
cc pc-acp vvi pno32 p-acp n1 pc-acp vvi p-acp pno31 p-acp n1, cc pc-acp vvi pno32 dt av-dc j.
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1167
So he humbled the Israelites before Pharaoh and his Aegyptians. So he humbled Iacob all the time he serued Laban.
So he humbled the Israelites before Pharaoh and his egyptians. So he humbled Iacob all the time he served Laban.
av pns31 vvd dt np2 p-acp np1 cc po31 njp2. av pns31 vvd np1 d dt n1 pns31 vvd np1.
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1168
He humbled Iob in a greater measure, suffering Satan to discharge at him all his darts at once, thinking to make a full end of him.
He humbled Job in a greater measure, suffering Satan to discharge At him all his darts At once, thinking to make a full end of him.
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1169
He humbled Heliah, in making him flie from Iezabel, that sought his life.
He humbled Elijah, in making him fly from Jezebel, that sought his life.
pns31 vvd np1, p-acp vvg pno31 vvi p-acp np1, cst vvd po31 n1.
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1170
How did he humble his owne Apostles, that were so deare vnto him, suffering them to be imprisoned, racked, whipped, stoned, slaine with the sword?
How did he humble his own Apostles, that were so deer unto him, suffering them to be imprisoned, racked, whipped, stoned, slain with the sword?
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491
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1171
Nay Christ his owne mother scaped not free: Simeon speaketh that the sword of tribulation should pearce her hart.
Nay christ his own mother escaped not free: Simeon speaks that the sword of tribulation should pierce her heart.
uh np1 po31 d n1 vvd xx j: np1 vvz cst dt n1 pp-f n1 vmd vvi po31 n1.
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1172
Christ himselfe entred not into his glorie, but being consecrated through afflictions. The miracles that Christ wrought in healing others, did not so much moue the Apostles,
christ himself entered not into his glory, but being consecrated through afflictions. The Miracles that christ wrought in healing Others, did not so much move the Apostles,
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1173
as the miracle they felt in themselues.
as the miracle they felt in themselves.
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1174
Their faith had not such exercise nor triall, in s•ing the blind recouer their sight, the lame their limbs, the dumb their speach,
Their faith had not such exercise nor trial, in s•ing the blind recover their sighed, the lame their limbs, the dumb their speech,
po32 n1 vhd xx d n1 ccx n1, p-acp vvg dt j vvi po32 n1, dt j po32 n2, dt j po32 n1,
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1175
and the deaf their hearing, but now that the ship vnder them is in danger,
and the deaf their hearing, but now that the ship under them is in danger,
cc dt vvi po32 n-vvg, cc-acp av cst dt n1 p-acp pno32 vbz p-acp n1,
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1176
and is violently tossed, & death is presented before them, their faith begins to faint like Peter, and to looke about,
and is violently tossed, & death is presented before them, their faith begins to faint like Peter, and to look about,
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1177
like Iob for his patience, when he lay scraping himself vpon the dunghill. The storme put them to a stagger, though Christ was in the ship with them.
like Job for his patience, when he lay scraping himself upon the dunghill. The storm put them to a stagger, though christ was in the ship with them.
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1178
This storme arose vpon their entring into a ship; this ship is a figure of the Church.
This storm arose upon their entering into a ship; this ship is a figure of the Church.
d n1 vvd p-acp po32 vvg p-acp dt n1; d n1 vbz dt n1 pp-f dt n1.
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1179
So soone as thou arte receiued into the church and hast giuen thy name to Christ, thou must looke for a storme or a tempest.
So soon as thou art received into the Church and haste given thy name to christ, thou must look for a storm or a tempest.
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1180
Satan wil neuer bend his mallice against thee till then.
Satan will never bend his malice against thee till then.
np1 vmb av-x vvi po31 n1 p-acp pno21 p-acp av.
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1181
When we are running, and in the ready waye to Christ, then comes Satan, and layes stumbling blockes in our way, tempting vs with one baite or other, either with wantons as Sampson, when he dalyed with Dalilah: or with couetousnes,
When we Are running, and in the ready Way to christ, then comes Satan, and lays stumbling blocks in our Way, tempting us with one bait or other, either with wantons as Sampson, when he daly with Delilah: or with covetousness,
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1182
like Achan, and Gehezy, or with pride, like Nabucad-nezzar: or with selfe-loue, like Herod: or with enuy like Cain: and all to turne vs aside quite out of the way from God,
like achan, and Gehezy, or with pride, like Nebuchadnezzar: or with Self-love, like Herod: or with envy like Cain: and all to turn us aside quite out of the Way from God,
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1183
as he cousoned Adam out of Paradice.
as he cozened Adam out of Paradise.
c-acp pns31 vvn np1 av pp-f n1.
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1184
If these baites do not preuaile, then he takes another course, (for Satan that suttle serpent hath more sleights in his budget,
If these baits do not prevail, then he Takes Another course, (for Satan that subtle serpent hath more sleights in his budget,
cs d n2 vdb xx vvi, cs pns31 vvz j-jn n1, (c-acp np1 cst j n1 vhz dc n2 p-acp po31 n1,
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1185
then Dauid had stones in his shepheards scrippe:) he will begin to rage and raile against thee like Rabshake, and throw all his stormes at thee as he threw a whole floud of water against the woman in the Reuelation,
then David had stones in his shepherds scrip:) he will begin to rage and rail against thee like Rabshakeh, and throw all his storms At thee as he threw a Whole flood of water against the woman in the Revelation,
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and as he thought to sinke Christ and his Apostles in the shippe. This of all the diuells darts is most violent, euen his fiery dart of persecution.
and as he Thought to sink christ and his Apostles in the ship. This of all the Devils darts is most violent, even his fiery dart of persecution.
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There is a punishment executed by our magistracie vpon silent malefactors, which is called the pressing to death,
There is a punishment executed by our magistracy upon silent malefactors, which is called the pressing to death,
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and it is a torment of the greatest tortures. And the diuell by his executioners exerciseth the same crueltie vpon Gods Saints:
and it is a torment of the greatest tortures. And the Devil by his executioners Exerciseth the same cruelty upon God's Saints:
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he hath his pressing too, & we are forewarned to arme our selues against that torment by our Sauior.
he hath his pressing too, & we Are forewarned to arm our selves against that torment by our Saviour.
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In mundo pressuram sustinebitis. If thou wilt not leaue thy way thou art in, nor break thy course in running to Christ; In mundo pressuram sustinebitis. If thou wilt not leave thy Way thou art in, nor break thy course in running to christ;
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1191
he will shew the vttermost of his malice against thee, and put thee to the racke,
he will show the uttermost of his malice against thee, and put thee to the rack,
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1192
as he put Esay to the saw.
as he put Isaiah to the saw.
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1193
And this hath proued no small rub in the alley, for it hath turned aside many a forward runner.
And this hath proved no small rub in the alley, for it hath turned aside many a forward runner.
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1194
Iudas a great while ranne well, but Satan stopt him in his race, and made him swallow a siluer hooke, Iudas a great while ran well, but Satan stopped him in his raze, and made him swallow a silver hook,
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1195
as he beguiled Eue with an apple; and so his end proued worse than his beginning:
as he beguiled Eue with an apple; and so his end proved Worse than his beginning:
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1196
he againe so frighted Demas, a great professor a long time, with giuing him but a small taste of the cuppe of affliction, that he forsooke his way, left Christ and his Apostles, and embraced this present world.
he again so frighted Demas, a great professor a long time, with giving him but a small taste of the cup of affliction, that he forsook his Way, left christ and his Apostles, and embraced this present world.
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1197
He so preuailed with King Agrippa, that thogh he gaue himself to heare Pauls preaching,
He so prevailed with King Agrippa, that though he gave himself to hear Paul's preaching,
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1198
yet Paul left him but almost a Christian, and could not make him a Christian altogether:
yet Paul left him but almost a Christian, and could not make him a Christian altogether:
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1199
not to dwell in particulars, this Satan hath wrastled mightily, euen with the elect vessells of mercy,
not to dwell in particulars, this Satan hath wrestled mightily, even with the elect vessels of mercy,
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1200
and with his stormes had quite ouerthrowne them, if Christ had not rescued them, euen then when the fatall blow was cōming,
and with his storms had quite overthrown them, if christ had not rescued them, even then when the fatal blow was coming,
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1201
like the angell that stayd Abrahams hand, when he would haue slaine his sonne.
like the angel that stayed Abrahams hand, when he would have slain his son.
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1202
How long did he chaine vp Paul making him his instrument to persecute Gods children, till Christ drew him by violence to himselfe,
How long did he chain up Paul making him his Instrument to persecute God's children, till christ drew him by violence to himself,
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1203
and afterwards he persecuted Satan, and had him in the chase, as before Satan chased him?
and afterwards he persecuted Satan, and had him in the chase, as before Satan chased him?
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1204
How strong was Satan, and how weake was Peter, that seemed to be the strongest of the Apostles,
How strong was Satan, and how weak was Peter, that seemed to be the Strongest of the Apostles,
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1205
but shewed himselfe in this combat the weakest, when he denied his master thrise together?
but showed himself in this combat the Weakest, when he denied his master thrice together?
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1206
But though he receiued this foyle from the diuell, yet Christ raised him vp vpon his feete, from the downe fall of his sinne,
But though he received this foil from the Devil, yet christ raised him up upon his feet, from the down fallen of his sin,
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1207
like Lazarus out of his graue.
like Lazarus out of his graven.
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1208
He strooke at the roote, as well as the branches, and thought to haue disrooted with his violent blasts, the vine it selfe Christ Iesus:
He struck At the root, as well as the branches, and Thought to have disrooted with his violent blasts, the vine it self christ Iesus:
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he tempted him in the desart: he caused the Scribes and Pharasies to tempt him:
he tempted him in the desert: he caused the Scribes and Pharisees to tempt him:
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1210
he made his owne Disciple Peter to tempt him, when he would haue disswaded him frō going to lerusalē:
he made his own Disciple Peter to tempt him, when he would have dissuaded him from going to Jerusalem:
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he tempted Iudas to betray him: he suborned fals witnesses to accuse him, and Pilate to condemne him, being altogether innocent.
he tempted Iudas to betray him: he suborned falls Witnesses to accuse him, and Pilate to condemn him, being altogether innocent.
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1212
But all this wrought Satans ouerthrow, for Christ by his death ouercame the diuell, and triumphed like Sampson, when he bowed himselfe, and died with the Philistins.
But all this wrought Satan overthrow, for christ by his death overcame the Devil, and triumphed like Sampson, when he bowed himself, and died with the philistines.
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1213
And this much shall briefely suffize concerning this tempest: now let vs consider of the time when it hapned.
And this much shall briefly suffice Concerning this tempest: now let us Consider of the time when it happened.
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1214
But he was asleepe. ] The wind bloweth, and the storme rageth, and the sea-swelleth,But he was asleep. ] The wind blows, and the storm rages, and the sea-swelleth,
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1215
and the shippe sincketh, and the Apostles crie out, and yet Christ is asleepe, as if he cared not for himselfe, nor his Disciples security.
and the ship sinketh, and the Apostles cry out, and yet christ is asleep, as if he cared not for himself, nor his Disciples security.
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1216
Gods wisedome is not by mans wisdome to be examined. Here Christ seemeth to be forgetfull of his Disciples, of the shippe, and of himselfe:
God's Wisdom is not by men Wisdom to be examined. Here christ seems to be forgetful of his Disciples, of the ship, and of himself:
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1217
he slept, crossing these scriptures, He that watcheth Israel, shall neither slumber nor sleepe. And yet here the watchman of Israel sleepeth.
he slept, crossing these Scriptures, He that watches Israel, shall neither slumber nor sleep. And yet Here the watchman of Israel Sleepeth.
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Againe, can a woman forget the fruite of her womb? though she doe, yet I cannot forget thee: yet here Christ forgetteth.
Again, can a woman forget the fruit of her womb? though she do, yet I cannot forget thee: yet Here christ forgetteth.
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1219
God said to Iacob, I will go downe with thee to Aegypt, and bring thee backe againe. God said to Iacob, I will go down with thee to Egypt, and bring thee back again.
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And to all the godly Christ speaketh, in the twenty eight of Mathew, Lo, I am with you to the end of the world: and yet here Christ sleepeth: And to all the godly christ speaks, in the twenty eight of Matthew, Lo, I am with you to the end of the world: and yet Here christ Sleepeth:
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that I say vnto you, I say vnto all, watch, and yet Christ sleepeth, and watcheth not.
that I say unto you, I say unto all, watch, and yet christ Sleepeth, and watches not.
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1222
Ioseph was in prison, and there the Lord was with him, yet here Christ being with his Disciples in this great danger, sleepeth.Ioseph was in prison, and there the Lord was with him, yet Here christ being with his Disciples in this great danger, Sleepeth.
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This sleeping of Christ must not be so construed, that he should not be carefull of his Apostles, it rather noteth,
This sleeping of christ must not be so construed, that he should not be careful of his Apostles, it rather notes,
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1224
how we are tempted when Christ sleepeth.
how we Are tempted when christ Sleepeth.
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1225
We are not safe, longer than Christ awaketh ouer vs, when he stretcheth his hand ouer vs, we are as well guarded as the Israelites were,
We Are not safe, longer than christ awakes over us, when he Stretcheth his hand over us, we Are as well guarded as the Israelites were,
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1226
when Moses helde vppe his hand. Saint Austen writing vppon the fiftie sixe Psalme, sayth: Tunc in te dormit Christus, cum oblitus fueris passionis Christi:
when Moses held up his hand. Saint Austen writing upon the fiftie sixe Psalm, say: Tunc in te dormit Christus, cum Forgetful fueris passionis Christ:
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and then saith he, Nauis tua turbatur: when thou for gettest the passion of Christ, then Christ slepeth in thee, and then thy ship is troubled;
and then Says he, Nauis tua turbatur: when thou for gettest the passion of christ, then christ Sleepeth in thee, and then thy ship is troubled;
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thy hart is worthelie troubled, because Excidit tibi in quem credideris: thou forgettest him on whom thou shouldest beleeue.
thy heart is worthily troubled, Because Excidit tibi in Whom credideris: thou forgettest him on whom thou Shouldst believe.
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1229
Thy passions are great, when thou forgettest Christ his passion. Excita Christū, fidem recole: rayse vp Christ and all stormes shall vanish away.
Thy passion Are great, when thou forgettest christ his passion. Excita Christū, fidem Recall: raise up christ and all storms shall vanish away.
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1230
To haue thy ship safe, and thy soule vntossed with the waues of sinne, haue faith,
To have thy ship safe, and thy soul untossed with the waves of sin, have faith,
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1231
and be watchfull, take vnto thee the buckler of Faith, as Paul speaketh in the fift of the Ephesians.
and be watchful, take unto thee the buckler of Faith, as Paul speaks in the fift of the Ephesians.
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1232
As Nahas sayde to the men of Iubes Gilead, In this I will make a couenant with you,
As Nahas said to the men of Jubes Gilead, In this I will make a Covenant with you,
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so that I shall plucke out all your right eies:
so that I shall pluck out all your right eyes:
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so our spirituall Nahas the deuill, will make a couenant with vs, so that hee may take from vs our right eyes,
so our spiritual Nahas the Devil, will make a Covenant with us, so that he may take from us our right eyes,
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and so cause Christ to sleepe.
and so cause christ to sleep.
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Christ sleepeth, to make the Disciples knowe what little helpe was in themselues, that so they might the rather relie vppon Christ.
christ Sleepeth, to make the Disciples know what little help was in themselves, that so they might the rather rely upon christ.
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1237
In the twentieth of Iudges wee reade, that the Israelites lost the fielde twoo dayes togither,
In the twentieth of Judges we read, that the Israelites lost the field twoo days together,
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1238
although they fought in a good quarrell, and at the Lords commaundement: Fortie thousande were slaine by the Beniamites,
although they fought in a good quarrel, and At the lords Commandment: Fortie thousande were slain by the Benjaminites,
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1239
but the third day the Israelites preuailed, and gaue their enemies an vtter ouerthrow.
but the third day the Israelites prevailed, and gave their enemies an utter overthrow.
cc-acp dt ord n1 dt np2 vvd, cc vvd po32 n2 dt j n1.
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So Christ may seeme for a time to sleepe, for the tryall of our faith and patience,
So christ may seem for a time to sleep, for the trial of our faith and patience,
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1241
but he will not suffer vs to perish. Maister, saue vs, we perish: ] The Apostles onelie aide, is to runne to Christ.
but he will not suffer us to perish. Master, save us, we perish: ] The Apostles only aid, is to run to christ.
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1242
Anna in her barrennesse ranne to God, and obtained Samuel. Dauid in his perill ranne to God, and obtained deiuerance. Anna in her Barrenness ran to God, and obtained Samuel. David in his peril ran to God, and obtained deiuerance.
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I cried (saith he) with my whole heart, and the Lord heard mee.
I cried (Says he) with my Whole heart, and the Lord herd me.
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Salomon hauing built that magnificent temple, ran to God, and praied God to heare whatsoeuer prayer should be offered in that Temple. Solomon having built that magnificent temple, ran to God, and prayed God to hear whatsoever prayer should be offered in that Temple.
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The same Salomon asked of God wisedom, and God gaue it him.
The same Solomon asked of God Wisdom, and God gave it him.
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1246
And the Apostles in this place flie to Christ, praying him to awake and to helpe them, remembring that in Iohn, Aske and you shall receiue:
And the Apostles in this place fly to christ, praying him to awake and to help them, remembering that in John, Ask and you shall receive:
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1247
In the second of the Kings, and sixt chapter, the seruant of Elizeus being in feare, seeing an host compassing the cittie with horses and chariots cryed to his maister Elisha, Alas maister, what shall we do?
In the second of the Kings, and sixt chapter, the servant of Elisha being in Fear, seeing an host compassing the City with Horses and chariots cried to his master Elisha, Alas master, what shall we do?
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And the Disciples crie to Christ in like manner here, Alas maister what shall we do? saue vs, or we sinke.
And the Disciples cry to christ in like manner Here, Alas master what shall we do? save us, or we sink.
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It was high time to awake him, when death was so neere them: the Disciples crie out vnto Christ, saying:
It was high time to awake him, when death was so near them: the Disciples cry out unto christ, saying:
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What meanest thou to slumber, since we are in daunger of drowning? as the shipmaister said to Ionas, What meanest thou O sleeper?
What Meanest thou to slumber, since we Are in danger of drowning? as the shipmaster said to Ionas, What Meanest thou Oh sleeper?
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When the tempest shooke Ionas ship, it is said the mariners were afraide, and cryed euery man vnto his God, they yet knew not the true God:
When the tempest shook Ionas ship, it is said the Mariners were afraid, and cried every man unto his God, they yet knew not the true God:
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but here the Apostles crie out for helpe to no other, but vnto Christ:
but Here the Apostles cry out for help to no other, but unto christ:
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the tempest terrefied them, as troubles fright the godly, and makes them runne to Christ, faster then Samuel ran to Ely.
the tempest terrified them, as Troubles fright the godly, and makes them run to christ, faster then Samuel ran to Ely.
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Troubles are like Iohn Baptist, sending vs to Christ.
Troubles Are like John Baptist, sending us to christ.
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When affliction comes and presseth vs downe or beateth vs, as Satan buffeted Paul, then we are careful to seek out Christ,
When affliction comes and Presseth us down or beats us, as Satan buffeted Paul, then we Are careful to seek out christ,
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as Saul sought out the seer, and as the Apostles in this place runne to Christ for succor.
as Saul sought out the seer, and as the Apostles in this place run to christ for succour.
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Why are ye fearefull O ye of little faith? ]Why Are you fearful Oh you of little faith? ]
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That which Christ commaunded the Rom. chapter fifteene, support one another, is here practised by Christ himselfe:
That which christ commanded the Rom. chapter fifteene, support one Another, is Here practised by christ himself:
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he supporteth his disciples and beareth with them, not shaking them off, but mildely reprehending them,
he supporteth his Disciples and bears with them, not shaking them off, but mildly reprehending them,
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why are yee fearefull, O yee of little faith? being Christs owne followers, and hauing Christ with them,
why Are ye fearful, Oh ye of little faith? being Christ own followers, and having christ with them,
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yet they could not be confident, and therefore they are well reprooued for their weakenesse, O ye of little faith.
yet they could not be confident, and Therefore they Are well reproved for their weakness, Oh you of little faith.
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As wee are not to bee too confident and strong, like Peter, relying vppon his owne strength too much,
As we Are not to be too confident and strong, like Peter, relying upon his own strength too much,
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when he saide he would neuer forsake Christ, and yet was the first that shrunke from him:
when he said he would never forsake christ, and yet was the First that shrunk from him:
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so let not vs be too weake, nor too fearefull, like the Disciples here. Feare is the mother of distrustfulnesse, as Peter distrusted himselfe, when he began to sinke:
so let not us be too weak, nor too fearful, like the Disciples Here. fear is the mother of distrustfulness, as Peter distrusted himself, when he began to sink:
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and as Paul & his companie were out of hope they should be saued in that dangerous voiage,
and as Paul & his company were out of hope they should be saved in that dangerous voyage,
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when the ship that carried them shiuered in peeces. O yee of little faith: ] Here is the cause added why they were so weake, because they wanted faith.
when the ship that carried them shivered in Pieces. Oh ye of little faith: ] Here is the cause added why they were so weak, Because they wanted faith.
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If the disciples had had but as much faith, as a graine of mustard seede, they might be strong enough to remoue mountaines:
If the Disciples had had but as much faith, as a grain of mustard seed, they might be strong enough to remove Mountains:
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but they could not here remoue the storme, their faith was so small, no more than they coulde heale the lunatick man in the seuenteenth of Mathew.
but they could not Here remove the storm, their faith was so small, no more than they could heal the lunatic man in the Seventeenth of Matthew.
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Though the disciples walked dayly with Christ:
Though the Disciples walked daily with christ:
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and saw his miracles, and the workes he did, yet they could not draw faith from him,
and saw his Miracles, and the works he did, yet they could not draw faith from him,
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as the woman drew vertue from him, though she touched but his hemme.
as the woman drew virtue from him, though she touched but his hem.
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A little faith would haue qualified this great storme, and haue pacified the waues, as a little oyle and a little meale could suffice the poore widow,
A little faith would have qualified this great storm, and have pacified the waves, as a little oil and a little meal could suffice the poor widow,
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and saue her from perishing in the dearth. Our sinnes are in an Ephah, but our graces are in a shekle:
and save her from perishing in the dearth. Our Sins Are in an Ephah, but our graces Are in a Shekel:
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all our vertues are diminutiues, they are all little ones like little Zoar A little wealth and a little pleasure seemes nothing,
all our Virtues Are diminutives, they Are all little ones like little Zoar A little wealth and a little pleasure seems nothing,
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but a little faith is inough, though it be neuer so small a mite. Christ saith here, O ye of little faith:
but a little faith is enough, though it be never so small a mite. christ Says Here, Oh you of little faith:
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see our stature in religion is but short and little, and we grow little and low like Zacheus, that we cannot see Christ:
see our stature in Religion is but short and little, and we grow little and low like Zacchaeus, that we cannot see christ:
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but Christ wil haue vs to haue much faith, as hee biddes vs bring forth much fruit. Two things in this place must be noted.
but christ will have us to have much faith, as he bids us bring forth much fruit. Two things in this place must be noted.
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First howe the very faithful are nowe and then shaken in faith. Secondly, how the faithfull may be greatlie tempted:
First how the very faithful Are now and then shaken in faith. Secondly, how the faithful may be greatly tempted:
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and yet continne still in the bosome of God. Then he arose and rebuked the windes and waues, and there followed a great calme.
and yet continne still in the bosom of God. Then he arose and rebuked the winds and waves, and there followed a great Cam.
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] Here is Christs helping hand, in staying the tempest. The disciples were not so importunate for helpe, as Christ was readie to comfort them.
] Here is Christ helping hand, in staying the tempest. The Disciples were not so importunate for help, as christ was ready to Comfort them.
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It is written, aske and ye shall haue, knock and it shall be opened vnto you:
It is written, ask and you shall have, knock and it shall be opened unto you:
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here is that scripture fulfilled, the Apostles crie vnto Christ for succour, and succor is giuen them.
Here is that scripture fulfilled, the Apostles cry unto christ for succour, and succour is given them.
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The great storme, how violent and raging soeuer, is here in a moment qualified, when Christ ariseth and rebuketh it.
The great storm, how violent and raging soever, is Here in a moment qualified, when christ arises and Rebuketh it.
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All the stormes and troubles that happen to the godly, they are but an Interim, they are but of short continuance,
All the storms and Troubles that happen to the godly, they Are but an Interim, they Are but of short Continuance,
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and then shall Iob haue his children and goods againe:
and then shall Job have his children and goods again:
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so Christ may sleepe, but his prouidence euer awaketh, and preserueth them that belong vnto him.
so christ may sleep, but his providence ever awakes, and Preserveth them that belong unto him.
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Foule wether lasteth but a while;
Foul weather lasteth but a while;
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and then followeth a great calme, like the noyse of harpers, after the sound of thunders.
and then follows a great Cam, like the noise of harpers, After the found of Thunders.
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Heauinesse may indure for a night, but ioy commeth in the morning, ioy is heere presented in a moment to the Apostles.
Heaviness may endure for a night, but joy comes in the morning, joy is Here presented in a moment to the Apostles.
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Euen now the skie was full of clouds, and now the skie is cleere, and the cloudes vanished;
Even now the sky was full of Clouds, and now the sky is clear, and the Clouds vanished;
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and the calme is greater then the storm.
and the Cam is greater then the storm.
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We may be in danger and trouble, when Christ sleepeth, but when Christ awaketh & seeth the waues sowsing ouer our heads,
We may be in danger and trouble, when christ Sleepeth, but when christ awakes & sees the waves sousing over our Heads,
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and the water flashing into the shippe, he ariseth and rebuketh the waues, as before he rebuked his Disciples, and so the calme foloweth.
and the water flashing into the ship, he arises and Rebuketh the waves, as before he rebuked his Disciples, and so the Cam Followeth.
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The windes blustred, and the water violently swelled, as long as Christ slept, as if they had bin priuie to his sleeping,
The winds blustered, and the water violently swelled, as long as christ slept, as if they had been privy to his sleeping,
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but assoone as Christ awaked, and considered of the tempest, the windes, and waues considered themselues, and became quiet.
but As soon as christ awaked, and considered of the tempest, the winds, and waves considered themselves, and became quiet.
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Here is a full president of Gods mercy and of his power, he exerciseth both for the good of his Disciples, his wil appeares in reprouing the waues, his power in suppressing the rage thereof.
Here is a full president of God's mercy and of his power, he Exerciseth both for the good of his Disciples, his will appears in reproving the waves, his power in suppressing the rage thereof.
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This made Tobit say thou scourgest, and yet takest pittie: thou leadest to hel, and back againe.
This made Tobit say thou scourgest, and yet Takest pity: thou Leadest to hell, and back again.
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And Gods owne testimony proues the same, I kill, and I giue life: I wound, and I make whole, and in the sixteenth chap. of Iohn, saith Christ;
And God's own testimony Proves the same, I kill, and I give life: I wound, and I make Whole, and in the sixteenth chap. of John, Says christ;
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ye are in sorrow nowe, but your hearts shall reioyce, and your ioye shall no man take from you.
you Are in sorrow now, but your hearts shall rejoice, and your joy shall no man take from you.
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Let vs pray vnto God to increase our litle faith, and our shippe shal neuer miscarrie.
Let us pray unto God to increase our little faith, and our ship shall never miscarry.
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Thus you haue breefely seene the loue of the Apostles, in following Christ to the shippe:
Thus you have briefly seen the love of the Apostles, in following christ to the ship:
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you haue also seene Satan tempting, the wether storming the winds blowing, the Disciples trembling,
you have also seen Satan tempting, the weather storming the winds blowing, the Disciples trembling,
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and Christ sleeping, yet he being cried vnto, awaketh and ariseth, and appeaseth the rage of the sea,
and christ sleeping, yet he being cried unto, awakes and arises, and appeaseth the rage of the sea,
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and so suffereth not his disciples to perish.
and so suffers not his Disciples to perish.
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The Disciples loue towardes Christ, must arme vs with like affection, towardes him, and their want of faith must stirre vp our weakenes,
The Disciples love towards christ, must arm us with like affection, towards him, and their want of faith must stir up our weakness,
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and incredulity, and make vs flie to Christ, like the restlesse doue to the arke.
and incredulity, and make us fly to christ, like the restless dove to the Ark.
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So we shall be sure to be safe amidst all stormes, like his disciples when Christ rebuked the windes.
So we shall be sure to be safe amid all storms, like his Disciples when christ rebuked the winds.
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Vse this Card, it will the better direct thee in thy compasse, as the Angell lead Abrahams seruant a straight path by land,
Use this Carded, it will the better Direct thee in thy compass, as the Angel led Abrahams servant a straight path by land,
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so this will leade thee a right course by sea, and if any storme beate against thy ship, thou shalt be sure to come safe to shoare,
so this will lead thee a right course by sea, and if any storm beat against thy ship, thou shalt be sure to come safe to shore,
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when others for want of this guide, shal perish by shipwracke, Amen.
when Others for want of this guide, shall perish by shipwreck, Amen.
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The Sinners Bath. If we acknowledge our sinnes, God is faithfull and iust, to forgiue vs our sins:
The Sinners Both. If we acknowledge our Sins, God is faithful and just, to forgive us our Sins:
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and to cleanse vs from all vnrighteousnesse. Iohn. 1. 9. THis is a lesson for all, but Christ:
and to cleanse us from all unrighteousness. John. 1. 9. THis is a Lesson for all, but christ:
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(13) sermon (DIV1)
568
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1313
al besids him ▪ prince, Prophet, and people:
all besides him ▪ Prince, Prophet, and people:
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(13) sermon (DIV1)
569
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1314
from the marchaunt to the porter, from him that sittes on the throane, to him that grindes •n the mill, all are weake,
from the merchant to the porter, from him that sits on the throne, to him that grinds •n the mill, all Are weak,
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(13) sermon (DIV1)
569
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1315
and feeble, and di••ased, and sicke of one sore: and therefore •ust all apply to themselues one, and the •me kind of cure.
and feeble, and di••ased, and sick of one soar: and Therefore •ust all apply to themselves one, and the •me kind of cure.
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(13) sermon (DIV1)
569
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1316
None but Christ alone could say, which you can rebuke me of sinne? Since all haue sinned, al had neede to be •eansed.
None but christ alone could say, which you can rebuke me of sin? Since all have sinned, all had need to be •eansed.
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(13) sermon (DIV1)
570
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1317
The publicans and sinners, and souldiers come to Iohn, crauing to be salued. The Publicans and Sinners, and Soldiers come to John, craving to be salved.
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(13) sermon (DIV1)
572
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1318
And here a greater then Iohn proclaimes, that all sinners, that will be set free from their sinne, shall be so soundly salued,
And Here a greater then John proclaims, that all Sinners, that will be Set free from their sin, shall be so soundly salved,
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(13) sermon (DIV1)
573
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1319
and cleansed, in this so wholsome a Bath, that they shall neuer neede a second cure, no more than the lame cripple in the third of the Acts being once restored to his feete by Peter, did euer any more betake himself to his crutches.
and cleansed, in this so wholesome a Bath, that they shall never need a second cure, no more than the lame cripple in the third of the Acts being once restored to his feet by Peter, did ever any more betake himself to his crutches.
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(13) sermon (DIV1)
573
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1320
And this Bath, as it is most precious, for it cureth all diseases, euen the most putrified and exulcerat sores;
And this Bath, as it is most precious, for it cureth all diseases, even the most Putrified and exulcerate sores;
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(13) sermon (DIV1)
574
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1321
so is it yet most highly to be reckoned, because God offers it freely to all commers of all sorts:
so is it yet most highly to be reckoned, Because God offers it freely to all comers of all sorts:
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(13) sermon (DIV1)
574
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1322
like the poole Bethesda, that freely healed all that washed in it. Once God the father proclaimed to the thirstie:
like the pool Bethesda, that freely healed all that washed in it. Once God the father proclaimed to the thirsty:
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(13) sermon (DIV1)
574
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1323
ho, euery one that thirsteth come to the waters, and ye that haue no siluer, come buy wine and milke without mony.
ho, every one that Thirsteth come to the waters, and you that have no silver, come buy wine and milk without money.
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(13) sermon (DIV1)
575
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1324
And here God the sonne proclaimeth, speaking to the sicke as he to the thirstie• come to be bathed, al ye that be leprous and sinfull, come clense your soules,
And Here God the son proclaims, speaking to the sick as he to the thirstie• come to be bathed, all you that be leprous and sinful, come cleanse your Souls,
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(13) sermon (DIV1)
576
Page 68
1325
and receiue soundnesse to your selues without money. Other baths doe but wash and cleanse the bodies of men:
and receive soundness to your selves without money. Other baths do but wash and cleanse the bodies of men:
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(13) sermon (DIV1)
576
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1326
but this is the soueraigne Bath of the soule, none but this can purifie the soule,
but this is the sovereign Bath of the soul, none but this can purify the soul,
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(13) sermon (DIV1)
577
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1327
and take away the maladies of it, by the secret vertues thereof.
and take away the maladies of it, by the secret Virtues thereof.
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(13) sermon (DIV1)
577
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1328
The Disciples of Christ, though they had the gift of healing, and power giuen them to worke miracles,
The Disciples of christ, though they had the gift of healing, and power given them to work Miracles,
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(13) sermon (DIV1)
578
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1329
yet they could not cure all diseases:
yet they could not cure all diseases:
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(13) sermon (DIV1)
578
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1330
as they could not cast the diuell out of the lunaticke man, in the seuenteenth of Mathew, Christ alone did that:
as they could not cast the Devil out of the lunatic man, in the Seventeenth of Matthew, christ alone did that:
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(13) sermon (DIV1)
578
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1331
so in this place, though God hath giuen power, and skill to men, to heale diseases, God alone will haue the prerogatiue in curing ••e diseases of the soule, none may do that but he.
so in this place, though God hath given power, and skill to men, to heal diseases, God alone will have the prerogative in curing ••e diseases of the soul, none may do that but he.
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(13) sermon (DIV1)
578
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1332
Howsoeuer the Pope will seeme by his counterfaite phisicke to purge mens soules, and to cleanse their sins by his buls, pardons, and indulgences, and such trumpery:
Howsoever the Pope will seem by his counterfeit physic to purge men's Souls, and to cleanse their Sins by his Bulls, Pardons, and Indulgences, and such trumpery:
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(13) sermon (DIV1)
579
Page 69
1333
yet we know that his phisicke, hath deceiued all his patients, and hath wrought no more cure on the soules of men,
yet we know that his physic, hath deceived all his patients, and hath wrought no more cure on the Souls of men,
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(13) sermon (DIV1)
579
Page 69
1334
then Elisha his staffe, did recouer the Sunamites child, when Gehezie laid it vpon the face thereof.
then Elisha his staff, did recover the Shunamites child, when Gehazi laid it upon the face thereof.
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(13) sermon (DIV1)
579
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1335
The Popes pacients are sicke still, and still dead in their sinnes for all the Popes drugge:
The Popes patients Are sick still, and still dead in their Sins for all the Popes drug:
dt ng1 n2 vbr j av, cc av j p-acp po32 n2 p-acp d dt ng1 n1:
(13) sermon (DIV1)
580
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1336
as the Sunamites child was dead still, till Elisha came.
as the Shunamites child was dead still, till Elisha Come.
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(13) sermon (DIV1)
580
Page 69
1337
Not to amplifie a large discourse in the commendation of this Bath, as Phillip saide to Nathanael, when he was desirous to see Christ, come and see:
Not to amplify a large discourse in the commendation of this Bath, as Philip said to Nathanael, when he was desirous to see christ, come and see:
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(13) sermon (DIV1)
581
Page 69
1338
so saye I vnto you come and see, come and prooue this Bath.
so say I unto you come and see, come and prove this Bath.
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(13) sermon (DIV1)
581
Page 69
1339
I know, that if you wash in it, you must needs find the vertue of it:
I know, that if you wash in it, you must needs find the virtue of it:
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(13) sermon (DIV1)
582
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1340
as Naaman found the vertue of Iordan to heale that which all the riuers of Damascu• •ould not cure.
as Naaman found the virtue of Iordan to heal that which all the Rivers of Damascu• •ould not cure.
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(13) sermon (DIV1)
582
Page 69
1341
When you shal haue ••actised it, I know you will say, as the Queene of Shebah said to Solomon, I heard before of thy wisedome,
When you shall have ••actised it, I know you will say, as the Queen of Shebah said to Solomon, I herd before of thy Wisdom,
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(13) sermon (DIV1)
583
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1342
but the one halfe hath not bin told me:
but the one half hath not been told me:
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(13) sermon (DIV1)
583
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1343
so I haue heard the praises and the vertues of this Bath before now, and loe, the one halfe hath not bin told me.
so I have herd the praises and the Virtues of this Bath before now, and lo, the one half hath not been told me.
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(13) sermon (DIV1)
583
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1344
If we confesse our sinnes, God is faithfull to forgiue. Confession of sinne must goe before, and then forgiuenes of sins wil follow after.
If we confess our Sins, God is faithful to forgive. Confessi of sin must go before, and then forgiveness of Sins will follow After.
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584
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1345
The text admits this short diuision. The sinners salue, and the vertuous operation of it: the salue if we confesse the effect, or operation, God is faithfull to forgiue.
The text admits this short division. The Sinners salve, and the virtuous operation of it: the salve if we confess the Effect, or operation, God is faithful to forgive.
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(13) sermon (DIV1)
586
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1346
As Christ told Martha, one thing is necessary: so here he telleth vs, one thing is necessary that sinnes may be forgiuen.
As christ told Martha, one thing is necessary: so Here he Telleth us, one thing is necessary that Sins may be forgiven.
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(13) sermon (DIV1)
588
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1347
We must note that there is a three-fold confession: First, there is a confession of faith, which is the act of religion.
We must note that there is a threefold Confessi: First, there is a Confessi of faith, which is the act of Religion.
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(13) sermon (DIV1)
589
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1348
Secondly, there is a confession of praise, an act of gratitude. Thirdly, there is a confession of sin, as here, an act of contrition.
Secondly, there is a Confessi of praise, an act of gratitude. Thirdly, there is a Confessi of since, as Here, an act of contrition.
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(13) sermon (DIV1)
589
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1349
Confession of faith made by Peter when he said, thou art C•••t. The answere 〈 … 〉 flesh and bloud haue not reuealed thes• ••ngs vnto thee.
Confessi of faith made by Peter when he said, thou art C•••t. The answer 〈 … 〉 Flesh and blood have not revealed thes• ••ngs unto thee.
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(13) sermon (DIV1)
590
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1350
Confession of praise is made by Dauid, in the 106. Psalme: praise the Lord because he is good.
Confessi of praise is made by David, in the 106. Psalm: praise the Lord Because he is good.
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(13) sermon (DIV1)
592
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1351
Of confession of sinnes, we haue many presidents in scripture, Moses confessed the sinnes of Israel.
Of Confessi of Sins, we have many Presidents in scripture, Moses confessed the Sins of Israel.
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(13) sermon (DIV1)
593
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1352
This people hath committed a great sinne. Dauid confessed his adultery. They that came to Christ, confessed their sinnes.
This people hath committed a great sin. David confessed his adultery. They that Come to christ, confessed their Sins.
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(13) sermon (DIV1)
593
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1353
Most notable is the confession of the prodigall sonne, out of which we may learne the manner of true confession:
Most notable is the Confessi of the prodigal son, out of which we may Learn the manner of true Confessi:
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(13) sermon (DIV1)
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1354
first he did meditate with himselfe, how he should confesse his sinnes vnto his father, in that he said: thus will I say.
First he did meditate with himself, how he should confess his Sins unto his father, in that he said: thus will I say.
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(13) sermon (DIV1)
596
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1355
Secondly, he cried out, I haue sinned: he doth not excuse himselfe, nor hide his sinne, like Adam Against heauen:
Secondly, he cried out, I have sinned: he does not excuse himself, nor hide his sin, like Adam Against heaven:
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(13) sermon (DIV1)
597
Page 70
1356
because he esteemed earthly things, more than heauenly things, and against thee:
Because he esteemed earthly things, more than heavenly things, and against thee:
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(13) sermon (DIV1)
598
Page 70
1357
he looketh into the waight and greatnesse of his sinne, in offending so good a father, who had giuen him so liberall a portion.
he looks into the weight and greatness of his sin, in offending so good a father, who had given him so liberal a portion.
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(13) sermon (DIV1)
598
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1358
I am no more wor〈 … 〉:
I am no more wor〈 … 〉:
pns11 vbm dx dc n1 … 〉:
(13) sermon (DIV1)
599
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1359
he was ashamed of himselfe, as Adam 〈 … 〉hamed of his nakednesse, arguing a s〈 … 〉emorse.
he was ashamed of himself, as Adam 〈 … 〉hamed of his nakedness, arguing a s〈 … 〉emorse.
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(13) sermon (DIV1)
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1360
And this confessio〈 … 〉 as well accepted of the prodigall sonnes ••ther:
And this confessio〈 … 〉 as well accepted of the prodigal Sons ••ther:
cc d n1 … 〉 c-acp av vvn pp-f dt j-jn ng1 n1:
(13) sermon (DIV1)
600
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1361
and our confession will be accept〈 … 〉 of our father, euen of God, so oft as we confesse as hee did.
and our Confessi will be accept〈 … 〉 of our father, even of God, so oft as we confess as he did.
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600
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1362
It must not passe without his note.
It must not pass without his note.
pn31 vmb xx vvi p-acp po31 n1.
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601
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1363
In that this confessor saith, he would rise, and go to his father, that is, he that will confesse aright, must rise from sinne,
In that this confessor Says, he would rise, and go to his father, that is, he that will confess aright, must rise from sin,
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(13) sermon (DIV1)
601
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1364
as Samuel rose from sleeping, and as Mathew rose from the custome-seate, when Christ called him.
as Samuel rose from sleeping, and as Matthew rose from the custome-seate, when christ called him.
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(13) sermon (DIV1)
601
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1365
He that hideth his sins, shall not be directed, but he that confesseth, and forsaketh them, shall haue mercy.
He that Hideth his Sins, shall not be directed, but he that Confesses, and Forsaketh them, shall have mercy.
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(13) sermon (DIV1)
602
Page 70
1366
God required conf•ssion of Adam and of Cam, to shew the necessitie of it.
God required conf•ssion of Adam and of Cam, to show the necessity of it.
np1 vvd n1 pp-f np1 cc pp-f vvd, pc-acp vvi dt n1 pp-f pn31.
(13) sermon (DIV1)
603
Page 70
1367
It is recorded of them, who were baptized of Iohn, that they confessed first their sinnes,
It is recorded of them, who were baptised of John, that they confessed First their Sins,
pn31 vbz vvn pp-f pno32, r-crq vbdr vvn pp-f np1, cst pns32 vvd ord po32 n2,
(13) sermon (DIV1)
604
Page 71
1368
and in the nineteenth of the Acts, they that beleeued, came and confessed.
and in the nineteenth of the Acts, they that believed, Come and confessed.
cc p-acp dt ord pp-f dt n2, pns32 d vvd, vvd cc vvn.
(13) sermon (DIV1)
604
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1369
Both we and our aduersaries do hold confession to be lawfull, but we differ from them.
Both we and our Adversaries do hold Confessi to be lawful, but we differ from them.
d pns12 cc po12 n2 vdb vvi n1 pc-acp vbi j, cc-acp pns12 vvb p-acp pno32.
(13) sermon (DIV1)
605
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1370
First, bicause we say, it must be made only to God, they say, it must be made also to man,
First, Because we say, it must be made only to God, they say, it must be made also to man,
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(13) sermon (DIV1)
606
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1371
and so they haue grounded their auricular confession.
and so they have grounded their auricular Confessi.
cc av pns32 vhb vvn po32 j n1.
(13) sermon (DIV1)
606
Page 71
1372
Secondly, when we graunt, that vpon speciall occasion, as for the glory of God, and the satisfaction of his church, it may be lawfully made to man,
Secondly, when we grant, that upon special occasion, as for the glory of God, and the satisfaction of his Church, it may be lawfully made to man,
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(13) sermon (DIV1)
607
Page 71
1373
yet they appoint it to be so necessary, that without it, is no repentance, no saluation; and that necessitie we denie.
yet they appoint it to be so necessary, that without it, is no Repentance, no salvation; and that necessity we deny.
av pns32 vvb pn31 pc-acp vbi av j, cst p-acp pn31, vbz dx n1, dx n1; cc d n1 pns12 vvb.
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607
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1374
This auricular confession came in about Theodosius his time, and was not from Christ his time in the church, the history is to be read in Zozomenus 7. Booke Chap. 17. In which history we may reade,
This auricular Confessi Come in about Theodosius his time, and was not from christ his time in the Church, the history is to be read in Zozomenus 7. Book Chap. 17. In which history we may read,
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(13) sermon (DIV1)
608
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how this confession was abused, and how Nectarius in Constantinople caused it to be altered. If we confesse, &c. ] God doth not promise confession:
how this Confessi was abused, and how Nectarius in Constantinople caused it to be altered. If we confess, etc. ] God does not promise Confessi:
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but vpon condition that we first confesse, we may not looke for pardon, vnlesse we make confession.
but upon condition that we First confess, we may not look for pardon, unless we make Confessi.
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There is a prouerbe commonly vsed, confesse and be hanged;
There is a proverb commonly used, confess and be hanged;
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and this is true with men, for the malefactor his owne mouth condemnes him, and the law proceedes to execute him;
and this is true with men, for the Malefactor his own Mouth condemns him, and the law proceeds to execute him;
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but with God it is otherwise, quite contrary: confesse, or not be saued
but with God it is otherwise, quite contrary: confess, or not be saved
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I will shut vp this first part of my diuision, concerning the salue of confession, with that president of confession made by Iob in the 21. of his booke, amongst other things, that testified his innocency of life, he citeth this:
I will shut up this First part of my division, Concerning the salve of Confessi, with that president of Confessi made by Job in the 21. of his book, among other things, that testified his innocency of life, he citeth this:
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if I haue hid my sinne as Adam, concealing mine iniquity in my bosome.
if I have hid my sin as Adam, concealing mine iniquity in my bosom.
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Our sinnes. ] Sinne is a spirituall leprozie, for in the thirteenth of Leuiticus it written, the leprous ought to be seuered from the rest of the people and should accuse himself and say, he was polluted:Our Sins. ] Sin is a spiritual leprozie, for in the thirteenth of Leviticus it written, the leprous ought to be severed from the rest of the people and should accuse himself and say, he was polluted:
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so the sinfull should be seuered from the Saints of God, and should condemne himselfe. Sinne is tirannicall, and brings the soule of man into bondage, and slauery:
so the sinful should be severed from the Saints of God, and should condemn himself. Sin is tyrannical, and brings the soul of man into bondage, and slavery:
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and therefore sinners are called, seru•peccati, the slaues of sinne. Sinne is called captiuitie, and it takes away the soules freedome:
and Therefore Sinners Are called, seru•peccati, the slaves of sin. Sin is called captivity, and it Takes away the Souls freedom:
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and so sinners are called C•••ui, captiues.
and so Sinners Are called C•••ui, captives.
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It is compared to a serpent, becaus• the infection of it secretly creepes into the heart of man:
It is compared to a serpent, becaus• the infection of it secretly creeps into the heart of man:
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and therefore it is sayd, she from sinne as from a serpent. Eccle. 21.
and Therefore it is said, she from sin as from a serpent. Eccle. 21.
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Since all these and infinite more inconueniences do issue from sinne, let vs seeke and sue to Christ to be cleansed,
Since all these and infinite more inconveniences do issue from sin, let us seek and sue to christ to be cleansed,
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as Naaman sought to Elisha to be healed of his leprozie.
as Naaman sought to Elisha to be healed of his leprozie.
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Neither Abanah, nor Pharpar, nor all the riuers of Damascus could wash away Naamans leprozie, saue the water of Iordane only;
Neither Abanah, nor Pharpar, nor all the Rivers of Damascus could wash away Naamans leprozie, save the water of Iordane only;
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nor can any water wash away the leprozie of sinne, but the water of contrition, running and streaming forth of the fountaine of repentance.
nor can any water wash away the leprozie of sin, but the water of contrition, running and streaming forth of the fountain of Repentance.
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Wash, and be cleansed, was all the phisicke, that Elisha gaue to Naaman: and all the cure that Christ vseth in healing and cleansing sinners, is but this:
Wash, and be cleansed, was all the physic, that Elisha gave to Naaman: and all the cure that christ uses in healing and cleansing Sinners, is but this:
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confesse thy sins, and be pardoned. If we confesse our sinnes, God is faithfull to forgiue vs. The first reason, driuing vs to confesse our sinnes, is deriued from Gods faithfulnesse. As if he should say:
confess thy Sins, and be pardoned. If we confess our Sins, God is faithful to forgive us The First reason, driving us to confess our Sins, is derived from God's faithfulness. As if he should say:
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hide not thy sinnes, for God knoweth them already: and he is faithfull to punish thee, if thou conceale them:
hide not thy Sins, for God Knoweth them already: and he is faithful to Punish thee, if thou conceal them:
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Homo videt, quoe patent, Deus vero intuetur cor• an seeth only the things that are op•n and •••ir••t, b•t God seeth the heart. 2. ••ng. 16. And againe, I the Lorde se•••hing the remes.Homo videt, who patent, Deus vero intuetur cor• an sees only the things that Are op•n and •••ir••t, b•t God sees the heart. 2. ••ng. 16. And again, I the Lord se•••hing the remes.
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ere. 27. And againe, a• things are open to mine eies. Heb. 4. God hath spoken this, and therfore confesse your sinnes, for he is faithfull and iust,
ere. 27. And again, a• things Are open to mine eyes. Hebrew 4. God hath spoken this, and Therefore confess your Sins, for he is faithful and just,
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and this faithfulnes of God made Dauid to register and booke vp his sinnes, acknowl•dg• my sins saith he,
and this faithfulness of God made David to register and book up his Sins, acknowl•dg• my Sins Says he,
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and my saults are euer before me.
and my saults Are ever before me.
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The same Dauid being repro•ed by Nathan, for murthering Vriah to possesse his wife, cried out, I haue sinned, •. Samuel 12. There we find Dauid confessing his sinne, and in the next verse following, we find the Prophet Nathan absoluing •im:
The same David being repro•ed by Nathan, for murdering Uriah to possess his wife, cried out, I have sinned, •. Samuel 12. There we find David confessing his sin, and in the next verse following, we find the Prophet Nathan absolving •im:
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God hath done away thy sinne, thou shalt not die.
God hath done away thy sin, thou shalt not die.
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God is faithfull and will stand to his promise, in saluing our sinnes, if we repent.
God is faithful and will stand to his promise, in salving our Sins, if we Repent.
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God charged Mo•es, not to presse to the bush, til he had put off his shooes,
God charged Mo•es, not to press to the bush, till he had put off his shoes,
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so we may not presume to come to God, till we haue separated from vs our sinnes:
so we may not presume to come to God, till we have separated from us our Sins:
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as Christ bad 〈 ◊ 〉 ••ong man in the Gospel, put away his g•••s, if he would follow him.
as christ bade 〈 ◊ 〉 ••ong man in the Gospel, put away his g•••s, if he would follow him.
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〈 ◊ 〉 M••daler sought Christ weeping in the •harises house, and Christ did appeare 〈 ◊ 〉 her:〈 ◊ 〉 M••daler sought christ weeping in the •harises house, and christ did appear 〈 ◊ 〉 her:
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as he appeared vnto her, so he will appeare vnto thee, when thou confessest thy sinnes, and art sorrowfull for them. God is faithfull:
as he appeared unto her, so he will appear unto thee, when thou Confessest thy Sins, and art sorrowful for them. God is faithful:
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faithfull in his word, his words are faithfull and true: faithfull in his promises, all the promises of God are in him, yea, and Amen.
faithful in his word, his words Are faithful and true: faithful in his promises, all the promises of God Are in him, yea, and Amen.
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Speake the word only, said the Centurion, and thy seruant shall bee whole. Faithfull in his mercies, for they neuer faile, but are renewed euerie morning.
Speak the word only, said the Centurion, and thy servant shall be Whole. Faithful in his Mercies, for they never fail, but Are renewed every morning.
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Faithfull in his iudgements, they are termed righteous and true in the nineteenth of the Reuelation:
Faithful in his Judgments, they Are termed righteous and true in the nineteenth of the Revelation:
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faithfull in all his waies, so prooued by that song of heauenly Angels, in the fifteenth of the Reuelation.
faithful in all his ways, so proved by that song of heavenly Angels, in the fifteenth of the Revelation.
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Iust and true are thy waies, king of Saints. And the Prophet Dauid ioynes with thē in like consent:
Just and true Are thy ways, King of Saints. And the Prophet David joins with them in like consent:
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the word of the Lord is righ teous, and all his workes are faithfull. And vnto this faithfulnes is another property annexed viz. Gods Iustice.
the word of the Lord is Right teous, and all his works Are faithful. And unto this faithfulness is Another property annexed viz. God's Justice
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Heere is the second reason to induce vs to acknowledge our sinnes, for God is iust.
Here is the second reason to induce us to acknowledge our Sins, for God is just.
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He is iust in his anger, and in his bountifulnesse:
He is just in his anger, and in his bountifulness:
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who shall stand, saith Nahum before the face of his wrathfull indignation? and his anger is poured out like fire, Ps. 85. And againe, it is an horrible thing to fal into the hands of the liuing God.
who shall stand, Says Nahum before the face of his wrathful Indignation? and his anger is poured out like fire, Ps. 85. And again, it is an horrible thing to fall into the hands of the living God.
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Heb. 12. Hee is iust to giue euery man according to his worke, Reue. 21. therefore confesse; for hee is iust.
Hebrew 12. He is just to give every man according to his work, Reue. 21. Therefore confess; for he is just.
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Hee hath promised free pardon, if thou performe this confession:
He hath promised free pardon, if thou perform this Confessi:
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and of this pardon thou maist assure thy selfe, because God is iust, and cannot breake with thee.
and of this pardon thou Mayest assure thy self, Because God is just, and cannot break with thee.
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To cleere this with many wordes, were to poynt at the shining sunne, and to light a candle at noone daie:
To clear this with many words, were to point At the shining sun, and to Light a candle At noon day:
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therefore I will descend to that which followeth. That he may forgiue vs:
Therefore I will descend to that which follows. That he may forgive us:
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] Though God be of power infinite, yet wil he not saue mā without faith, forgiue sinnes without repentance,
] Though God be of power infinite, yet will he not save man without faith, forgive Sins without Repentance,
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and a principall branch of this repentance; is the confessing of sinne. If thou treadest the path of repentance thus far foorth, viz. to confesse thy sins,
and a principal branch of this Repentance; is the confessing of sin. If thou treadest the path of Repentance thus Far forth, viz. to confess thy Sins,
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and to bee ashamed of them, and to be sorie for them, yet if thou haue not faith,
and to be ashamed of them, and to be sorry for them, yet if thou have not faith,
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if thou beleeue not that God is faithful and iust to forgiue, thou commest short of true repentance.
if thou believe not that God is faithful and just to forgive, thou Comest short of true Repentance.
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For Iudas proceeded so farre as well as thou, yet he was damned, because hee distrusted God:
For Iudas proceeded so Far as well as thou, yet he was damned, Because he distrusted God:
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he could not perswade himselfe that GOD would forgiue him, and so he lost that which the theefe found.
he could not persuade himself that GOD would forgive him, and so he lost that which the thief found.
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Note therefore that three things are necessarie, that sinnes may be forgiuen.
Note Therefore that three things Are necessary, that Sins may be forgiven.
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First, Infusio gratioe, the pouring of grace, or working of Gods grace in vs, as it wrought in Peter when he went to weepe.
First, Infusion gratioe, the pouring of grace, or working of God's grace in us, as it wrought in Peter when he went to weep.
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Secondlie, the remorse of the soule, who fearing the danger of sin, flies to god by repentance,
Secondly, the remorse of the soul, who fearing the danger of since, flies to god by Repentance,
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like the publicanes & souldiours in the 3. of Luke: to this belongs confessiō. Thirdly, a change of mind, and casting off old affections, by putting a new heart,
like the Publicans & Soldiers in the 3. of Luke: to this belongs Confessi. Thirdly, a change of mind, and casting off old affections, by putting a new heart,
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like Saul, when a kingly spirit was giuē him.
like Saul, when a kingly Spirit was given him.
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The calling of sinners to repentance, is liuely described by the calling of S. Mathew, in whose calling we are to note foure things.
The calling of Sinners to Repentance, is lively described by the calling of S. Matthew, in whose calling we Are to note foure things.
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First, he was sitting, noting the carelesse securitie of sinners.
First, he was sitting, noting the careless security of Sinners.
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Secondly, the place where he was, viz. the seate of custome, noting how this worldlie Mammon doth draw men from God.
Secondly, the place where he was, viz. the seat of custom, noting how this worldly Mammon does draw men from God.
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Thirdly, hee rose vppe, shewing, when grace is poured into vs, then we rise frō sin.
Thirdly, he rose up, showing, when grace is poured into us, then we rise from since.
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(13) sermon (DIV1)
644
Page 74
1436
It is not inough for vs to heare Christ cal, but we must rise vp like Samuel, and S. Mathew, leauing our former state & occupatiō. Fourthly, hee followed Christ:
It is not enough for us to hear christ call, but we must rise up like Samuel, and S. Matthew, leaving our former state & occupation. Fourthly, he followed christ:
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(13) sermon (DIV1)
645
Page 74
1437
wee must not leaue sinnes only before committed, but we must indeuour to leade a godly life euer afterwards, framing our selues to the example of Christ.
we must not leave Sins only before committed, but we must endeavour to lead a godly life ever afterwards, framing our selves to the Exampl of christ.
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(13) sermon (DIV1)
646
Page 74
1438
To furnish you yet with a coate of surer proofe then Saules armour, euerie soule that meanes to possesse heauenly riches, must be qualified with these properties.
To furnish you yet with a coat of Surer proof then Saul's armour, every soul that means to possess heavenly riches, must be qualified with these properties.
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(13) sermon (DIV1)
647
Page 74
1439
He must first haue voluntatis mutationem, a change of will. 2 Ad deum conuersionem, a turning vnto God.
He must First have voluntatis mutationem, a change of will. 2 Ad God conuersionem, a turning unto God.
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(13) sermon (DIV1)
648
Page 74
1440
3 Peccati detestationem, a detestation of sinne. 4 Ad me•orem vitam intentionem, an intention and earnest resolution to liue better afterwardes. To forgiue vs our sinnes:
3 Peccati detestationem, a detestation of sin. 4 Ad me•orem vitam intentionem, an intention and earnest resolution to live better afterwards. To forgive us our Sins:
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(13) sermon (DIV1)
650
Page 74
1441
] the certaintie of this remission, is assured vs by many presidents in scripture. Dauid sinned, but vppon his confession, God being faithfull and iust, forgaue him.
] the certainty of this remission, is assured us by many Presidents in scripture. David sinned, but upon his Confessi, God being faithful and just, forgave him.
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(13) sermon (DIV1)
652
Page 74
1442
Ahab confessed his sinne, and humbled himselfe before God, and he sawe not the euil that was threatned in his daves. Ahab confessed his sin, and humbled himself before God, and he saw not the evil that was threatened in his daves.
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(13) sermon (DIV1)
653
Page 74
1443
And so did the Niniuites, and were not destroied, though the hande of the Lord were alreadie stretched out within fortie daies to consume them.
And so did the Niniuites, and were not destroyed, though the hand of the Lord were already stretched out within fortie days to consume them.
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(13) sermon (DIV1)
653
Page 74
1444
The prodigall sonne was receiued with great welcomes, vpon his confession.
The prodigal son was received with great welcomes, upon his Confessi.
dt j-jn n1 vbds vvn p-acp j n2-jn, p-acp po31 n1.
(13) sermon (DIV1)
653
Page 75
1445
Notwithstanding the inuincible truth of this doctrine, yet Satan, whose pollicie is euer to hinder mans saluation, thought to draw men from the vnderstanding hereof,
Notwithstanding the invincible truth of this Doctrine, yet Satan, whose policy is ever to hinder men salvation, Thought to draw men from the understanding hereof,
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(13) sermon (DIV1)
654
Page 75
1446
and shuffled into mens heads diuers errors about remission of sinne. First, that not God alone, but man also may forgiue sins:
and shuffled into men's Heads diverse errors about remission of sin. First, that not God alone, but man also may forgive Sins:
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(13) sermon (DIV1)
654
Page 75
1447
whence the selling of pardons, proceeded. Secondly, that venial sin may be forgiuen, with the infusion of diuine, and heauenly grace.
whence the selling of Pardons, proceeded. Secondly, that venial since may be forgiven, with the infusion of divine, and heavenly grace.
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(13) sermon (DIV1)
655
Page 75
1448
Thirdly that there is no remission, where there is not open confession to the priest.
Thirdly that there is no remission, where there is not open Confessi to the priest.
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(13) sermon (DIV1)
657
Page 75
1449
Fourthly, that remission of sinnes may be after this life, which opinion is defended by, magister sententiarum: and this is the roote of Purgatorie.
Fourthly, that remission of Sins may be After this life, which opinion is defended by, magister sententiarum: and this is the root of Purgatory.
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(13) sermon (DIV1)
658
Page 75
1450
The Pellagians affirmed, that when sinne is forgiuen, the punishment is also forgiuen, and therefore they say, the death of the bodie, is not the reward of originall sinne.
The Pelagians affirmed, that when sin is forgiven, the punishment is also forgiven, and Therefore they say, the death of the body, is not the reward of original sin.
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(13) sermon (DIV1)
659
Page 75
1451
And so they say Adam had died a bodily death, whether he had sinned or not,
And so they say Adam had died a bodily death, whither he had sinned or not,
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(13) sermon (DIV1)
660
Page 75
1452
but we know it to be otherwise. And these are the Locusts, that creepe forth of the bottomlesse pit.
but we know it to be otherwise. And these Are the Locusts, that creep forth of the bottomless pit.
cc-acp pns12 vvb pn31 pc-acp vbi av. cc d vbr dt n2, cst vvb av pp-f dt j n1.
(13) sermon (DIV1)
660
Page 75
1453
The Pelagians in maintaining this erro• crosse these scriptures. In •udore vultus: in the sweate of thy face, shalt thou eate thy bread:
The Pelagians in maintaining this erro• cross these Scriptures. In •udore vultus: in the sweat of thy face, shalt thou eat thy bred:
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(13) sermon (DIV1)
662
Page 75
1454
God forgaue the sinne, but the punishment still remaines.
God forgave the sin, but the punishment still remains.
np1 vvd dt n1, cc-acp dt n1 av vvz.
(13) sermon (DIV1)
663
Page 75
1455
God pronounced against Eue, in sorrow shalt thou bring foorth, God pardoned the sinne, but the punishment yet remaineth.
God pronounced against Eue, in sorrow shalt thou bring forth, God pardoned the sin, but the punishment yet remains.
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(13) sermon (DIV1)
664
Page 75
1456
Dauid by confession of his sin got pardon, yet the Prophet told him, he should be humbled by his sonne.David by Confessi of his since god pardon, yet the Prophet told him, he should be humbled by his son.
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(13) sermon (DIV1)
665
Page 75
1457
But let these errors passe, and leaue we them to him that deuised them; which is the diuell, who hath bin a lier from the beginning:
But let these errors pass, and leave we them to him that devised them; which is the Devil, who hath been a liar from the beginning:
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(13) sermon (DIV1)
666
Page 75
1458
trueth will triumph ouer falshoode, and the arke wil stand when Dagon falles.
truth will triumph over falsehood, and the Ark will stand when Dagon falls.
n1 vmb vvi p-acp n1, cc dt n1 vmb vvi c-crq np1 vvz.
(13) sermon (DIV1)
666
Page 75
1459
One droppe remaineth behind vndistilled, the pure Quintessence whereof being in due mixture added to this cleare fountaine of christalline water, wil grace the same with a matchlesse perfection.
One drop remains behind undistilled, the pure Quintessence whereof being in due mixture added to this clear fountain of Crystalline water, will grace the same with a matchless perfection.
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(13) sermon (DIV1)
667
Page 75
1460
When this is supplied, nothing will be wanting, as nothing was lacking to the fiue wise virgins, when their lampes were burning.
When this is supplied, nothing will be wanting, as nothing was lacking to the fiue wise Virgins, when their lamps were burning.
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(13) sermon (DIV1)
668
Page 75
1461
And to cleanse vs from all vnrighteousnesse. ] God will not only remit sinne, but he will take it cleane away:And to cleanse us from all unrighteousness. ] God will not only remit sin, but he will take it clean away:
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(13) sermon (DIV1)
669
Page 75
1462
as Moses said he woulde not leaue an hoofe behinde, so God in purging wil not leaue a spot behind,
as Moses said he would not leave an hoof behind, so God in purging will not leave a spot behind,
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(13) sermon (DIV1)
669
Page 76
1463
but we shal be throughly cleansed and made white, like Abosolom, who from the sole of his foote, to the top of his head had no blemish in him.
but we shall be thoroughly cleansed and made white, like Absalom, who from the sole of his foot, to the top of his head had no blemish in him.
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(13) sermon (DIV1)
669
Page 76
1464
How filthie and polluted soeuer we were before, yet nowe wee shall be cleane and white, whiter than Naaman after so many washings.
How filthy and polluted soever we were before, yet now we shall be clean and white, Whiter than Naaman After so many washings.
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(13) sermon (DIV1)
670
Page 76
1465
In the one and twentieth of the Reuelation it is written, that the city of god is founded vpon precious stones:
In the one and twentieth of the Revelation it is written, that the City of god is founded upon precious stones:
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(13) sermon (DIV1)
671
Page 76
1466
and in the ende of the Chapter it is said, there shall no vncleane thing enter into it, shewing that the soule of man must be cleane. The Lord by Esay sayth:
and in the end of the Chapter it is said, there shall no unclean thing enter into it, showing that the soul of man must be clean. The Lord by Isaiah say:
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(13) sermon (DIV1)
671
Page 76
1467
I wil blot out all thine iniquities.
I will blot out all thine iniquities.
pns11 vmb vvi av av-d po21 n2.
(13) sermon (DIV1)
672
Page 76
1468
And if the wicked man wil turne from his wickednes, I will remēber his sins no more.
And if the wicked man will turn from his wickedness, I will Remember his Sins no more.
cc cs dt j n1 vmb vvi p-acp po31 n1, pns11 vmb vvi po31 n2 av-dx av-dc.
(13) sermon (DIV1)
673
Page 76
1469
In the sixt of the Reuelation mention is made of those that were vnder the Altar, the Altar is sayde to bee Christ,
In the sixt of the Revelation mention is made of those that were under the Altar, the Altar is said to be christ,
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(13) sermon (DIV1)
674
Page 76
1470
and the saintes vnder the Altar are sayd to haue long robes, shewing that nothing must be seene in the Saintes of God, which is stained or polluted, they must be all couered.
and the Saints under the Altar Are said to have long robes, showing that nothing must be seen in the Saints of God, which is stained or polluted, they must be all covered.
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(13) sermon (DIV1)
674
Page 76
1471
Their robes are said to be white, shewing that the soules which rest in Christ, must be clothed with innocency, after the perfection of Christ.
Their robes Are said to be white, showing that the Souls which rest in christ, must be clothed with innocency, After the perfection of christ.
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(13) sermon (DIV1)
675
Page 76
1472
A roab was giuen to euery oue of them, shewing that one was not couered with the robe of another:
A robe was given to every oue of them, showing that one was not covered with the robe of Another:
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(13) sermon (DIV1)
676
Page 76
1473
one soule might not be clothed with the perfection of another, for the iust shalliue by his owne faith.
one soul might not be clothed with the perfection of Another, for the just shalliue by his own faith.
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(13) sermon (DIV1)
676
Page 76
1474
In the seuenth chapter the fourtenth verse it is said, they had washed their •obes,
In the Seventh chapter the fourtenth verse it is said, they had washed their •obes,
p-acp dt ord n1 dt ord n1 pn31 vbz vvn, pns32 vhd vvn po32 n2,
(13) sermon (DIV1)
677
Page 76
1475
and made them white, shewing there is no clensing of sin, but by his bloud that died for sin.
and made them white, showing there is no cleansing of since, but by his blood that died for since.
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(13) sermon (DIV1)
677
Page 76
1476
Being now made cleane and white, let vs not pullute our selues againe, let vs not anie more runne to the vomit of sinne,
Being now made clean and white, let us not pullute our selves again, let us not any more run to the vomit of sin,
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(13) sermon (DIV1)
678
Page 76
1477
for then we greeue the spirit of God, and our ende is worse then our beginning.
for then we grieve the Spirit of God, and our end is Worse then our beginning.
c-acp cs pns12 vvi dt n1 pp-f np1, cc po12 n1 vbz jc cs po12 n1.
(13) sermon (DIV1)
678
Page 76
1478
Let vs rather learne the song of Christes Spouse in the Canticles, I haue washed my feete, Let us rather Learn the song of Christ's Spouse in the Canticles, I have washed my feet,
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(13) sermon (DIV1)
679
Page 76
1479
how shall I defile them againe: I haue putte off my coate, how shall I put it on?
how shall I defile them again: I have put off my coat, how shall I put it on?
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(13) sermon (DIV1)
679
Page 76
1480
And thus haue you seen the sinner wouded and salued sicke to death and yet recouered to life again, like the Sunamites child:
And thus have you seen the sinner wouded and salved sick to death and yet recovered to life again, like the Shunamites child:
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(13) sermon (DIV1)
680
Page 76
1481
Be not like those 9. Leapers, who being clēsed, forgot him that cured them, & are noted •o all posterities of monstrous ingratitude.
Be not like those 9. Leapers, who being cleansed, forgotten him that cured them, & Are noted •o all Posterities of monstrous ingratitude.
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(13) sermon (DIV1)
680
Page 76
1482
Little will he yeeld, which will not yeeld thankes, which makes thee nothing the poorer, nor him the richer that receiueth them.
Little will he yield, which will not yield thanks, which makes thee nothing the Poorer, nor him the Richer that receiveth them.
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(13) sermon (DIV1)
681
Page 77
1483
As Christ sayde to the woman taken in adulterie, Goe away and sinne no more, lest a worse thing happen vnto thee:
As christ said to the woman taken in adultery, Go away and sin no more, lest a Worse thing happen unto thee:
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(13) sermon (DIV1)
682
Page 77
1484
so I saye that you are washed nowe, and purged and clensed from all your sinnes, goe and defile your selues no more, lest some euill ouertake you:
so I say that you Are washed now, and purged and cleansed from all your Sins, go and defile your selves no more, lest Some evil overtake you:
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(13) sermon (DIV1)
682
Page 77
1485
and then no more sacrifice for sinnes shal preuaile:
and then no more sacrifice for Sins shall prevail:
cc av dx dc n1 p-acp n2 vmb vvi:
(13) sermon (DIV1)
682
Page 77
1486
as Christ said, Remember Lots wife, so I say, remember Esau, who could not gaine the blessing,
as christ said, remember Lots wife, so I say, Remember Esau, who could not gain the blessing,
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(13) sermon (DIV1)
682
Page 77
1487
though he sought it with teares.
though he sought it with tears.
cs pns31 vvd pn31 p-acp n2.
(13) sermon (DIV1)
682
Page 77
1488
All will be learned, if you thinke on this lesson that wee haue taught, or rather which God hath deliuered vnto you.
All will be learned, if you think on this Lesson that we have taught, or rather which God hath Delivered unto you.
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(13) sermon (DIV1)
683
Page 77
1489
If wee confesse our sinnes, God is faithfull and iust, to forgiue our sinnes, and to clense vs from all vnrighteousnesse.
If we confess our Sins, God is faithful and just, to forgive our Sins, and to cleanse us from all unrighteousness.
cs pns12 vvb po12 n2, np1 vbz j cc j, pc-acp vvi po12 n2, cc pc-acp vvi pno12 p-acp d n1-u.
(13) sermon (DIV1)
684
Page 77
1490
The God of peace make vs perfect in al good workes, to do his will, working in vs that which is pleasant in his sight, through Iesus Christ, to whome be praise for euer Amen.
The God of peace make us perfect in all good works, to do his will, working in us that which is pleasant in his sighed, through Iesus christ, to whom be praise for ever Amen.
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(13) sermon (DIV1)
685
Page 77
1491
The forming of Eue.
The forming of Eue.
dt n-vvg pp-f np1.
(14) sermon (DIV1)
685
Page 80
1492
¶ Allso the Lorde saide, it is not good that man shoulde bee alone, I will make him an help meete for man.
¶ Also the Lord said, it is not good that man should be alone, I will make him an help meet for man.
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(14) sermon (DIV1)
685
Page 80
1493
There fore the Lord caused an heanie sleepe to fall upon the man, and he slept:
There before the Lord caused an heanie sleep to fallen upon the man, and he slept:
a-acp p-acp dt n1 vvd dt n1 vvb pc-acp vvi p-acp dt n1, cc pns31 vvd:
(14) sermon (DIV1)
685
Page 80
1494
and hee tooke one of the ribbes, and closed vp the flesh insteede thereof, and that ribbe which he had taken, made he a woman. Gen. 18. 21, 22. THe philosophers being but profane men such as neuer acquainted themselues with Diuinitie, the true sauing knowledge;
and he took one of the ribs, and closed up the Flesh instead thereof, and that rib which he had taken, made he a woman. Gen. 18. 21, 22. THe Philosophers being but profane men such as never acquainted themselves with Divinity, the true Saving knowledge;
cc pns31 vvd crd pp-f dt n2, cc vvn a-acp dt n1 av av, cc d n1 r-crq pns31 vhd vvn, vvd pns31 dt n1. np1 crd crd, crd dt n2 vbg p-acp j n2 d c-acp av-x vvn px32 p-acp n1, dt j vvg n1;
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yet could say, beeing guided by a naturall instinct of reason only, that contemplation is the chiefest felicitie,
yet could say, being guided by a natural instinct of reason only, that contemplation is the chiefest felicity,
av vmd vvi, vbg vvn p-acp dt j n1 pp-f n1 av-j, cst n1 vbz dt js-jn n1,
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or the onely good thing, whereunto all men of all sort, should sacrifice their well bestowed labors.
or the only good thing, whereunto all men of all sort, should sacrifice their well bestowed labors.
cc dt j j n1, c-crq d n2 pp-f d n1, vmd vvi po32 av vvn n2.
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This Idea was a continuall insight or serious consideration, both of God and of his creatures.
This Idea was a continual insight or serious consideration, both of God and of his creatures.
d n1 vbds dt j n1 cc j n1, d pp-f np1 cc pp-f po31 n2.
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And this in them was but a voyce of humanitie: but certainely it conua•es vnto vs Christians my sticall matter of deepest diuinitie:
And this in them was but a voice of humanity: but Certainly it conua•es unto us Christians my sticall matter of Deepest divinity:
cc d p-acp pno32 vbds p-acp dt n1 pp-f n1: cc-acp av-j pn31 vvz p-acp pno12 np1 po11 j n1 pp-f js-jn n1:
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for it is the very loadestarre, that by a speedie and easie course, guides vs along to the hauen of true felicitie,
for it is the very loadestarre, that by a speedy and easy course, guides us along to the Haven of true felicity,
c-acp pn31 vbz dt j n1, cst p-acp dt j cc j n1, vvz pno12 a-acp p-acp dt n1 pp-f j n1,
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1500
like those Angels that led foorth Lot to the place of refuge, when others disdaining so good a guide, perished worthily in the flames of Sodom.
like those Angels that led forth Lot to the place of refuge, when Others disdaining so good a guide, perished worthily in the flames of Sodom.
av-j d n2 cst vvd av n1 p-acp dt n1 pp-f n1, c-crq ng2-jn vvg av j dt n1, vvd av-j p-acp dt n2 pp-f np1.
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687
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1501
This consideration wee find to be first planted in God himselfe, and secondarily from him deriued vnto men.
This consideration we find to be First planted in God himself, and secondarily from him derived unto men.
d n1 pns12 vvb pc-acp vbi ord vvn p-acp np1 px31, cc av-j p-acp pno31 vvn p-acp n2.
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688
Page 80
1502
It mooued God when hee did contemplate his owne glorie, for the further promoting thereof, to create the world, the heauens,
It moved God when he did contemplate his own glory, for the further promoting thereof, to create the world, the heavens,
pn31 vvd np1 c-crq pns31 vdd vvi po31 d n1, p-acp dt jc j-vvg av, pc-acp vvi dt n1, dt n2,
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688
Page 80
1503
and the earth, and the creatures therein, all to set foorth his glorie, according to that in the nineteenth Psalme:
and the earth, and the creatures therein, all to Set forth his glory, according to that in the nineteenth Psalm:
cc dt n1, cc dt n2 av, av-d pc-acp vvi av po31 n1, vvg p-acp cst p-acp dt ord n1:
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688
Page 80
1504
The heauens declare the glorie of God, and the firmament sheweth his handy workes, &c. Diuine speculation performed this, and the same in another sort, but far inferior to this, must prouoke vs carefully to meditate and consider of the Lords goodnes in crea•ing vs and gouerning vs, which are so wonderfully made:
The heavens declare the glory of God, and the firmament shows his handy works, etc. Divine speculation performed this, and the same in Another sort, but Far inferior to this, must provoke us carefully to meditate and Consider of the lords Goodness in crea•ing us and governing us, which Are so wonderfully made:
dt n2 vvb dt n1 pp-f np1, cc dt n1 vvz po31 j n2, av j-jn n1 vvd d, cc dt d p-acp j-jn n1, cc-acp av-j j-jn p-acp d, vmb vvi pno12 av-j pc-acp vvi cc vvi pp-f dt n2 n1 p-acp vvg pno12 cc vvg pno12, r-crq vbr av av-j vvd:
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688
Page 80
1505
happie are we, and then doe we shew forth the shining maiestie of God in vs,
happy Are we, and then do we show forth the shining majesty of God in us,
j vbr pns12, cc av vdb pns12 vvi av dt j-vvg n1 pp-f np1 p-acp pno12,
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689
Page 79
1506
yea, & then are we come to the full period of this Summum bonum, this so great felicitie,
yea, & then Are we come to the full Period of this Summum bonum, this so great felicity,
uh, cc av vbr pns12 vvn p-acp dt j n1 pp-f d fw-la fw-la, d av j n1,
(14) sermon (DIV1)
689
Page 79
1507
when we meditate how to glorifie God for his goodnesse.
when we meditate how to Glorify God for his Goodness.
c-crq pns12 vvi c-crq pc-acp vvi np1 p-acp po31 n1.
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689
Page 79
1508
And this holy lesson being indeede the Alpha and Omega of all perfection, we can neuer haue learned, till we can say as Dauid sayth:
And this holy Lesson being indeed the Alpha and Omega of all perfection, we can never have learned, till we can say as David say:
cc d j n1 vbg av dt np1 cc np1 pp-f d n1, pns12 vmb av-x vhi vvn, c-acp pns12 vmb vvi p-acp np1 vvz:
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690
Page 79
1509
I studie alwaies vppon thy lawes, yea, and I make it my continual exercise:
I study always upon thy laws, yea, and I make it my continual exercise:
pns11 vvi av p-acp po21 n2, uh, cc pns11 vvb pn31 po11 j n1:
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690
Page 79
1510
so holy a song could this sweete singer sound• forth, would all Christians could sing the like song with the like spirit.
so holy a song could this sweet singer sound• forth, would all Christians could sing the like song with the like Spirit.
av j dt n1 vmd d j n1 n1 av, vmd d np1 vmd vvi dt j n1 p-acp dt j n1.
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690
Page 79
1511
To presse a little neerer to the matter in hand, as the creating of the world,
To press a little nearer to the matter in hand, as the creating of the world,
pc-acp vvi dt j av-jc p-acp dt n1 p-acp n1, c-acp dt vvg pp-f dt n1,
(14) sermon (DIV1)
691
Page 79
1512
and after that, the creating of man doth shew the gracious care and prouidence of God ouer vs:
and After that, the creating of man does show the gracious care and providence of God over us:
cc p-acp d, dt vvg pp-f n1 vdz vvi dt j n1 cc n1 pp-f np1 p-acp pno12:
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691
Page 79
1513
so in this place we find a fresh president of the Lordes like goodnes towards vs, noted in the words of my text.
so in this place we find a fresh president of the lords like Goodness towards us, noted in the words of my text.
av p-acp d n1 pns12 vvb dt j n1 pp-f dt n2 j n1 p-acp pno12, vvn p-acp dt n2 pp-f po11 n1.
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691
Page 79
1514
Also the Lord said, it is not good that man should be himselfe alone, I will make him a helpe.
Also the Lord said, it is not good that man should be himself alone, I will make him a help.
av dt n1 vvd, pn31 vbz xx j cst n1 vmd vbi px31 av-j, pns11 vmb vvi pno31 dt n1.
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691
Page 79
1515
The words do offer these three things to our consideration.
The words do offer these three things to our consideration.
dt n2 vdb vvi d crd n2 p-acp po12 n1.
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692
Page 79
1516
First the consultation, or conference had betweene God and his wisedome, for the creating of the woman.
First the consultation, or conference had between God and his Wisdom, for the creating of the woman.
ord dt n1, cc n1 vhd p-acp np1 cc po31 n1, p-acp dt vvg pp-f dt n1.
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693
Page 79
1517
Secondly, the effect of his conference, in the 21. verse. Thirdly, the maner of the womans creation, in these wordes:
Secondly, the Effect of his conference, in the 21. verse. Thirdly, the manner of the woman's creation, in these words:
ord, dt n1 pp-f po31 n1, p-acp dt crd n1. ord, dt n1 pp-f dt ng1 n1, p-acp d n2:
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694
Page 79
1518
God caused an heauie sleepe to fal vpon the man.
God caused an heavy sleep to fall upon the man.
np1 vvd dt j n1 pc-acp vvi p-acp dt n1.
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695
Page 79
1519
In this consultation or conference, the loue of God, and his prouident care vnder mankind, is most liuely discouered.
In this consultation or conference, the love of God, and his provident care under mankind, is most lively discovered.
p-acp d n1 cc n1, dt n1 pp-f np1, cc po31 j n1 p-acp n1, vbz av-ds av-j vvn.
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696
Page 79
1520
After he had made man the worlds wonder, and the most excellent of all his creatures, beeing but a little inferior to the Angels,
After he had made man the world's wonder, and the most excellent of all his creatures, being but a little inferior to the Angels,
p-acp pns31 vhd vvn n1 dt ng1 n1, cc dt av-ds j pp-f d po31 n2, vbg p-acp dt j j-jn p-acp dt n2,
(14) sermon (DIV1)
696
Page 79
1521
and had made him Lord ouer the earth, & all things in it contained, to gouerne the same by the diuine wisedome, wherwith God had indued him, hauing also placed him in Eden, that so glorious a seat,
and had made him Lord over the earth, & all things in it contained, to govern the same by the divine Wisdom, wherewith God had endued him, having also placed him in Eden, that so glorious a seat,
cc vhd vvn pno31 n1 p-acp dt n1, cc d n2 p-acp pn31 vvd, pc-acp vvi dt d p-acp dt j-jn n1, c-crq np1 vhd vvn pno31, vhg av vvn pno31 p-acp np1, cst av j dt n1,
(14) sermon (DIV1)
696
Page 79
1522
and so full of maiestie, so plentifully stored with infinite varieties of rauishing pleasures. For out of it made the Lord to growe euery tree pleasant to the sight,
and so full of majesty, so plentifully stored with infinite varieties of ravishing pleasures. For out of it made the Lord to grow every tree pleasant to the sighed,
cc av j pp-f n1, av av-j vvn p-acp j n2 pp-f vvg n2. c-acp av pp-f pn31 vvd dt n1 pc-acp vvi d n1 j p-acp dt n1,
(14) sermon (DIV1)
696
Page 79
1523
and good for meate, the tree of life also in the midst of the garden, and the tree of knowledge of good and euill:
and good for meat, the tree of life also in the midst of the garden, and the tree of knowledge of good and evil:
cc j p-acp n1, dt n1 pp-f n1 av p-acp dt n1 pp-f dt n1, cc dt n1 pp-f n1 pp-f j cc j-jn:
(14) sermon (DIV1)
697
Page 79
1524
all this felicitie notwithstanding, that Adam now possessed, and more might not seeme to be required for the bettering of his estate:
all this felicity notwithstanding, that Adam now possessed, and more might not seem to be required for the bettering of his estate:
d d n1 a-acp, cst np1 av vvn, cc dc vmd xx vvi pc-acp vbi vvn p-acp dt n-vvg pp-f po31 n1:
(14) sermon (DIV1)
697
Page 79
1525
for what can a man haue more, then the whole world to command, as Adam had,
for what can a man have more, then the Whole world to command, as Adam had,
p-acp r-crq vmb dt n1 vhi dc, cs dt j-jn n1 pc-acp vvi, c-acp np1 vhd,
(14) sermon (DIV1)
697
Page 79
1526
& after him Noah? yet the Lord abounding in mercy, as he is all compounded of goodnes and mercy, saw some thing wanting.
& After him Noah? yet the Lord abounding in mercy, as he is all compounded of Goodness and mercy, saw Some thing wanting.
cc p-acp pno31 np1? av dt n1 vvg p-acp n1, c-acp pns31 vbz av-d vvn pp-f n1 cc n1, vvd d n1 vvg.
(14) sermon (DIV1)
697
Page 82
1527
Adam had not yet a companion, that might pertake with him in this his felicitie:Adam had not yet a Companion, that might partake with him in this his felicity:
np1 vhd xx av dt n1, cst vmd vvi p-acp pno31 p-acp d po31 n1:
(14) sermon (DIV1)
698
Page 82
1528
al his ioy and pleasure and solace seemed nothing, in regard of this one defect, he had none like himselfe, that might conuerse with him,
all his joy and pleasure and solace seemed nothing, in regard of this one defect, he had none like himself, that might converse with him,
d po31 n1 cc n1 cc n1 vvd pix, p-acp n1 pp-f d crd n1, pns31 vhd pix av-j px31, cst vmd vvi p-acp pno31,
(14) sermon (DIV1)
698
Page 82
1529
or to whome hee might communicate these his ioyes.
or to whom he might communicate these his Joys.
cc p-acp ro-crq pns31 vmd vvi d po31 n2.
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698
Page 82
1530
No man knew Adams state but himself, which made the sunshine of his glorie, in some sort eclipsed,
No man knew Adams state but himself, which made the sunshine of his glory, in Some sort eclipsed,
dx n1 vvd npg1 n1 p-acp px31, r-crq vvd dt n1 pp-f po31 n1, p-acp d n1 vvn,
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699
Page 82
1531
yea, the vnreasonable creatures, the beastes of the fields, the fishes in the waters, and the foules in the aire, seemed to be in better case then Adam, for that they were not solitarie, euerie one being yoked with his like, beastes, foules,
yea, the unreasonable creatures, the beasts of the fields, the Fish in the waters, and the fowls in the air, seemed to be in better case then Adam, for that they were not solitary, every one being yoked with his like, beasts, fowls,
uh, dt j n2, dt n2 pp-f dt n2, dt n2 p-acp dt n2, cc dt n2 p-acp dt n1, vvd pc-acp vbi p-acp jc n1 av np1, p-acp cst pns32 vbdr xx j, d crd vbg vvn p-acp po31 j, n2, n2,
(14) sermon (DIV1)
699
Page 82
1532
and fishes were multiplied in their kinde, but for Adam found he not an help meete for him.
and Fish were multiplied in their kind, but for Adam found he not an help meet for him.
cc n2 vbdr vvn p-acp po32 n1, cc-acp p-acp np1 vvd pns31 xx dt n1 vvb p-acp pno31.
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699
Page 82
1533
The wisedome and learning of a man, which are the diuinest parts in man, al these are nothing worth,
The Wisdom and learning of a man, which Are the Divinest parts in man, all these Are nothing worth,
dt n1 cc n1 pp-f dt n1, r-crq vbr dt js-jn n2 p-acp n1, d d vbr pix j,
(14) sermon (DIV1)
700
Page 82
1534
if they be not communicated to others, what good issues from them if a man keepe them to himselfe:
if they be not communicated to Others, what good issues from them if a man keep them to himself:
cs pns32 vbb xx vvn p-acp n2-jn, r-crq j n2 p-acp pno32 cs dt n1 vvb pno32 p-acp px31:
(14) sermon (DIV1)
700
Page 82
1535
if one be wise to himselfe, learned to himselfe, what profiteth it? No profit is in these, more than in the hauing of them:
if one be wise to himself, learned to himself, what profiteth it? No profit is in these, more than in the having of them:
cs pi vbb j p-acp px31, vvn p-acp px31, r-crq vvz pn31? dx n1 vbz p-acp d, av-dc cs p-acp dt vhg pp-f pno32:
(14) sermon (DIV1)
700
Page 82
1536
for they lie dead within vs, not being drawne forth to the benefit of others,
for they lie dead within us, not being drawn forth to the benefit of Others,
c-acp pns32 vvb j p-acp pno12, xx vbg vvn av p-acp dt n1 pp-f n2-jn,
(14) sermon (DIV1)
701
Page 82
1537
like fire that is hid in a flint-stone without heate, or perfume in a pomander without smell,
like fire that is hid in a flintstone without heat, or perfume in a pomander without smell,
j n1 cst vbz vvn p-acp dt n1 p-acp n1, cc vvi p-acp dt n1 p-acp n1,
(14) sermon (DIV1)
701
Page 82
1538
except the one be stricken, and the other be pounded. Man was borne for man, one man to help and support another;
except the one be stricken, and the other be pounded. Man was born for man, one man to help and support Another;
c-acp dt pi vbb vvn, cc dt j-jn vbi vvn. n1 vbds vvn p-acp n1, crd n1 pc-acp vvi cc vvi j-jn;
(14) sermon (DIV1)
701
Page 82
1539
and therefore most diuinely spake Tullie in this, though profanely in other matters: Non nobis solum nati sumus:
and Therefore most divinely spoke Tullie in this, though profanely in other matters: Non nobis solum Nati sumus:
cc av av-ds av-jn vvd np1 p-acp d, c-acp av-j p-acp j-jn n2: fw-fr fw-la fw-la fw-la fw-la:
(14) sermon (DIV1)
702
Page 82
1540
sed partem patria vendicat, partem parentes, partem amici: sed partem patria vendicat, partem Parents, partem Friends:
fw-la fw-la fw-la fw-la, fw-la n2, fw-la fw-la:
(14) sermon (DIV1)
702
Page 82
1541
God hath not giuen vs life, to the end we should liue only to our selues,
God hath not given us life, to the end we should live only to our selves,
np1 vhz xx vvn pno12 n1, p-acp dt n1 pns12 vmd vvi av-j p-acp po12 n2,
(14) sermon (DIV1)
702
Page 82
1542
and be nothing helpefull to others:
and be nothing helpful to Others:
cc vbb pix j p-acp n2-jn:
(14) sermon (DIV1)
702
Page 82
1543
but our country doth challenge a part of vs, and our friends a part of vs,
but our country does challenge a part of us, and our Friends a part of us,
cc-acp po12 n1 vdz vvi dt n1 pp-f pno12, cc po12 n2 dt n1 pp-f pno12,
(14) sermon (DIV1)
702
Page 82
1544
and our parents a part, and the least part is our owne. And therefore most wise is this consultation or conference of God in this place.
and our Parents a part, and the least part is our own. And Therefore most wise is this consultation or conference of God in this place.
cc po12 n2 dt n1, cc dt ds n1 vbz po12 d. cc av av-ds j vbz d n1 cc n1 pp-f np1 p-acp d n1.
(14) sermon (DIV1)
702
Page 82
1545
It is not good that man should be alone. ] God in regard of his praescience or fore-knowledge, knew it was not expendient:It is not good that man should be alone. ] God in regard of his prescience or foreknowledge, knew it was not expendient:
pn31 vbz xx j cst n1 vmd vbi j. ] uh-np p-acp n1 pp-f po31 n1 cc n1, vvd pn31 vbds xx j:
(14) sermon (DIV1)
703
Page 82
1546
and we since by experience do find it to beso, that it i• not good for man to be alone.
and we since by experience do find it to beso, that it i• not good for man to be alone.
cc pns12 p-acp p-acp n1 vdb vvi pn31 pc-acp fw-es, cst pn31 n1 xx j p-acp n1 pc-acp vbi j.
(14) sermon (DIV1)
703
Page 82
1547
It •s not good. ] As if we should say: man is not yet so wel as I wold haue him;It •s not good. ] As if we should say: man is not yet so well as I would have him;
pn31 vbz xx j. ] c-acp cs pns12 vmd vvi: n1 vbz xx av av av c-acp pns11 vmd vhi pno31;
(14) sermon (DIV1)
704
Page 82
1548
I must yet performe somewhat more, for the bettering of his estate, as Christ tolde the young rich man, one thing was lacking:
I must yet perform somewhat more, for the bettering of his estate, as christ told the young rich man, one thing was lacking:
pns11 vmb av vvi av av-dc, p-acp dt n-vvg pp-f po31 n1, c-acp np1 vvd dt j j n1, crd n1 vbds vvg:
(14) sermon (DIV1)
704
Page 81
1549
so here God tels Adam, one thing was lacking: Adam wanted a help-fellow.
so Here God tells Adam, one thing was lacking: Adam wanted a help-fellow.
av av np1 vvz np1, crd n1 vbds vvg: np1 vvd dt n1.
(14) sermon (DIV1)
704
Page 81
1550
This huge frame of the world, whereof vnder me, he is the alone supreme Commander, would better content Adam, and the fruition of it would be reputed more delightfull, and gladsome vnto him;
This huge frame of the world, whereof under me, he is the alone supreme Commander, would better content Adam, and the fruition of it would be reputed more delightful, and gladsome unto him;
d j n1 pp-f dt n1, c-crq p-acp pno11, pns31 vbz dt j j n1, vmd vvi j np1, cc dt n1 pp-f pn31 vmd vbi vvn av-dc j, cc j p-acp pno31;
(14) sermon (DIV1)
705
Page 81
1551
if he might find a mate or companion to participate with him, in this his Angel-like life and incomparable happinesse.
if he might find a mate or Companion to participate with him, in this his Angel-like life and incomparable happiness.
cs pns31 vmd vvi dt n1 cc n1 pc-acp vvi p-acp pno31, p-acp d po31 av-j n1 cc j n1.
(14) sermon (DIV1)
705
Page 81
1552
Adam was yet alone in Paradise, and therfore the world and the creatures therein, the ayre, with the foules, the earth with the beasts, trees, and hearbs;Adam was yet alone in Paradise, and Therefore the world and the creatures therein, the air, with the fowls, the earth with the beasts, trees, and herbs;
np1 vbds av av-j p-acp n1, cc av dt n1 cc dt n2 av, dt n1, p-acp dt n2, dt n1 p-acp dt n2, n2, cc n2;
(14) sermon (DIV1)
706
Page 81
1553
the sea, and al waters, with the fish and whatsoeuer liueth therein, being all good: for the good God made all things good;
the sea, and all waters, with the Fish and whatsoever lives therein, being all good: for the good God made all things good;
dt n1, cc d n2, p-acp dt n1 cc r-crq vvz av, vbg d j: c-acp dt j np1 vvd d n2 j;
(14) sermon (DIV1)
706
Page 81
1554
and himselfe hauing finished the creation, surueyed all that he had made; and loe, it was exceeding good.
and himself having finished the creation, surveyed all that he had made; and lo, it was exceeding good.
cc px31 vhg vvn dt n1, vvd d cst pns31 vhd vvn; cc uh, pn31 vbds vvg j.
(14) sermon (DIV1)
706
Page 81
1555
Yet all these seemed not so good in a sort to Adam, being alone;
Yet all these seemed not so good in a sort to Adam, being alone;
av d d vvd xx av j p-acp dt n1 p-acp np1, vbg j;
(14) sermon (DIV1)
707
Page 81
1556
for their goodnes became as it were clowded, and couered as with a veile, bicause the pleasure and felicity of them descended only to one euē Adam But since the word of God apeared in multiplying mākind, this goodnes of Gods creatures extended it self to a more general or vniuersall cōmunitie;
for their Goodness became as it were clouded, and covered as with a veil, Because the pleasure and felicity of them descended only to one even Adam But since the word of God appeared in multiplying mankind, this Goodness of God's creatures extended it self to a more general or universal community;
p-acp po32 n1 vvd p-acp pn31 vbdr j-vvn, cc vvd a-acp p-acp dt n1, c-acp dt n1 cc n1 pp-f pno32 vvd av-j p-acp crd n1 np1 cc-acp p-acp dt n1 pp-f np1 vvd p-acp j-vvg n1, d n1 pp-f npg1 n2 vvd pn31 n1 p-acp dt av-dc j cc j n1;
(14) sermon (DIV1)
707
Page 81
1557
so as euery man without exception; God that gaue them make vs thankful for them, from the marchant to the porter;
so as every man without exception; God that gave them make us thankful for them, from the merchant to the porter;
av c-acp d n1 p-acp n1; np1 cst vvd pno32 vvi pno12 j p-acp pno32, p-acp dt n1 p-acp dt n1;
(14) sermon (DIV1)
707
Page 81
1558
high and low of what degree soeuer, rich and poore, of what ability soeuer, the weake,
high and low of what degree soever, rich and poor, of what ability soever, the weak,
j cc j pp-f r-crq n1 av, j cc j, pp-f r-crq n1 av, dt j,
(14) sermon (DIV1)
707
Page 81
1559
and potent, of what power soeuer may taste the sweetnesse of them:
and potent, of what power soever may taste the sweetness of them:
cc j, pp-f r-crq n1 av vmb vvi dt n1 pp-f pno32:
(14) sermon (DIV1)
707
Page 81
1560
all may stretch forth their hands to apprehend what soeuer goodnesse is lapt vp in them,
all may stretch forth their hands to apprehend what soever Goodness is leapt up in them,
d vmb vvi av po32 n2 pc-acp vvi r-crq av n1 vbz vvn a-acp p-acp pno32,
(14) sermon (DIV1)
707
Page 81
1561
as freely as Adam did, when scope was giuen him, to eate of euery tree in the garden, saue the forbidden tree.
as freely as Adam did, when scope was given him, to eat of every tree in the garden, save the forbidden tree.
c-acp av-j c-acp np1 vdd, c-crq n1 vbds vvn pno31, pc-acp vvi pp-f d n1 p-acp dt n1, p-acp dt j-vvn n1.
(14) sermon (DIV1)
707
Page 81
1562
It is not good that man should be alone. It is not good that man should be alone.
pn31 vbz xx j cst n1 vmd vbi j.
(14) sermon (DIV1)
708
Page 81
1563
] See the loue of God and his care ouer man, which no tongue, nor pen can amplifie.
] See the love of God and his care over man, which no tongue, nor pen can amplify.
] vvb dt n1 pp-f np1 cc po31 n1 p-acp n1, r-crq dx n1, ccx n1 vmb vvi.
(14) sermon (DIV1)
708
Page 81
1564
But euen now as it were, God was carefully imployed, (I speake after the manner of men;) in that supernaturall worke of the frame of the world,
But even now as it were, God was carefully employed, (I speak After the manner of men;) in that supernatural work of the frame of the world,
p-acp av av c-acp pn31 vbdr, np1 vbds av-j vvn, (pns11 vvb p-acp dt n1 pp-f n2;) p-acp d j n1 pp-f dt n1 pp-f dt n1,
(14) sermon (DIV1)
709
Page 81
1565
and that for Adam: loe, that being finished, he deuiseth yet againe to augment Adams felicitie, in furnishing him with fresh matter of comfort:
and that for Adam: lo, that being finished, he devises yet again to augment Adams felicity, in furnishing him with fresh matter of Comfort:
cc cst p-acp np1: uh, cst vbg vvn, pns31 vvz av av pc-acp vvi npg1 n1, p-acp vvg pno31 p-acp j n1 pp-f n1:
(14) sermon (DIV1)
709
Page 81
1566
a greater comfort than the creation of the world:
a greater Comfort than the creation of the world:
dt jc n1 cs dt n1 pp-f dt n1:
(14) sermon (DIV1)
709
Page 81
1567
I wil saith the Lord, make a companion for Adam. For •t is not good that man should be alone.
I will Says the Lord, make a Companion for Adam. For •t is not good that man should be alone.
pns11 vmb vvz dt n1, vvb dt n1 p-acp np1. p-acp av vbz xx j cst n1 vmd vbi j.
(14) sermon (DIV1)
709
Page 84
1568
In beholding this great blessing, that God was ordaining for Adam: for in it was the greater blessing shadowed,
In beholding this great blessing, that God was ordaining for Adam: for in it was the greater blessing shadowed,
p-acp vvg d j n1, cst np1 vbds vvg p-acp np1: p-acp p-acp pn31 vbds dt jc n1 vvn,
(14) sermon (DIV1)
710
Page 84
1569
and of greatest comfort, euen the continent of all blessings, Christ the Messiah, the promised seed of the woman that breaks the serpents head.
and of greatest Comfort, even the continent of all blessings, christ the Messiah, the promised seed of the woman that breaks the Serpents head.
cc pp-f js n1, av-j dt n1 pp-f d n2, np1 dt np1, dt j-vvn n1 pp-f dt n1 cst vvz dt ng1 n1.
(14) sermon (DIV1)
710
Page 84
1570
In taking a cleere view of this inestimable benefit, a sight more glorious than Moses saw,
In taking a clear view of this inestimable benefit, a sighed more glorious than Moses saw,
p-acp vvg dt j n1 pp-f d j n1, dt n1 av-dc j cs np1 vvd,
(14) sermon (DIV1)
711
Page 84
1571
when he stood on mount Nebo, euery mā hath cause to cry out with David. O God what is man thou art so mindfull of him? but looking vpon our selues,
when he stood on mount Nebo, every man hath cause to cry out with David. Oh God what is man thou art so mindful of him? but looking upon our selves,
c-crq pns31 vvd p-acp n1 np1, d n1 vhz n1 pc-acp vvi av p-acp np1. uh np1 q-crq vbz n1 pns21 vb2r av j pp-f pno31? cc-acp vvg p-acp po12 n2,
(14) sermon (DIV1)
711
Page 84
1572
and sounding our consciences fraught with ingratitude, we haue eause to cry out: O man what is God thou art so vnmindfull of him?
and sounding our Consciences fraught with ingratitude, we have eause to cry out: Oh man what is God thou art so unmindful of him?
cc vvg po12 n2 vvn p-acp n1, pns12 vhb n1 pc-acp vvi av: uh n1 q-crq vbz n1 pns21 vb2r av j pp-f pno31?
(14) sermon (DIV1)
711
Page 84
1573
O Adam, how was it possible thou shouldest forget him so soone, that was so carefull of thy wel-fare, in powring vppon thee such an heap of vnspeakeable felicities?
Oh Adam, how was it possible thou Shouldst forget him so soon, that was so careful of thy welfare, in Pouring upon thee such an heap of unspeakable felicities?
uh np1, c-crq vbds pn31 j pns21 vmd2 vvi pno31 av av, cst vbds av j pp-f po21 n1, p-acp vvg p-acp pno21 d dt n1 pp-f j n2?
(14) sermon (DIV1)
712
Page 84
1574
How couldst thou by transgression hazard the incurrence of his implacable displeasure, as after this thou didst,
How Couldst thou by Transgression hazard the incurrence of his implacable displeasure, as After this thou didst,
c-crq vmd2 pns21 p-acp n1 vvi dt n1 pp-f po31 j n1, c-acp p-acp d pns21 vdd2,
(14) sermon (DIV1)
713
Page 84
1575
since he so bountifully brake vp all the treasures and riches of his goodnesse.
since he so bountifully brake up all the treasures and riches of his Goodness.
c-acp pns31 av av-j vvd a-acp d dt n2 cc n2 pp-f po31 n1.
(14) sermon (DIV1)
713
Page 84
1576
What blessing withheld he from thee, with the absolute indowment whereof he did not in a more than fatherlike affection inuest •hee?
What blessing withheld he from thee, with the absolute endowment whereof he did not in a more than fatherlike affection invest •hee?
q-crq n1 vvd pns31 p-acp pno21, p-acp dt j n1 c-crq pns31 vdd xx p-acp dt av-dc cs j n1 vvi uh?
(14) sermon (DIV1)
714
Page 84
1577
He made this world for thee, this world which before was without forme, voide, and wrapped vp in obscurity,
He made this world for thee, this world which before was without Form, void, and wrapped up in obscurity,
pns31 vvd d n1 p-acp pno21, d n1 r-crq a-acp vbds p-acp n1, j, cc vvd a-acp p-acp n1,
(14) sermon (DIV1)
715
Page 84
1578
and darknesse, till God had said, whose word was a worke, let there be a light.
and darkness, till God had said, whose word was a work, let there be a Light.
cc n1, c-acp np1 vhd vvn, rg-crq n1 vbds dt n1, vvb pc-acp vbi dt n1.
(14) sermon (DIV1)
715
Page 84
1579
He made the firmament that asurde skie, the beholding of whose christaline clearnes, may wel procure amazednes,
He made the firmament that asurde sky, the beholding of whose crystalline clearness, may well procure amazedness,
pns31 vvd dt n1 cst vvb n1, dt vvg pp-f rg-crq j n1, vmb av vvi n1,
(14) sermon (DIV1)
716
Page 84
1580
and astonishment from a diligent speculator, it dooth so graphically set forth the shining maiestie of him that created it.
and astonishment from a diligent speculator, it doth so graphically Set forth the shining majesty of him that created it.
cc n1 p-acp dt j n1, pn31 vdz av av-j vvn av dt j-vvg n1 pp-f pno31 cst vvd pn31.
(14) sermon (DIV1)
716
Page 84
1581
And in this firmament hath he placed two great lights, to distinguish times, and seasons, daies, and yeares:
And in this firmament hath he placed two great lights, to distinguish times, and seasons, days, and Years:
cc p-acp d n1 vhz pns31 vvn crd j n2, pc-acp vvi n2, cc n2, n2, cc n2:
(14) sermon (DIV1)
717
Page 84
1582
and yet he made the same more resplendent, & glorious, by beutifying it with starres;
and yet he made the same more resplendent, & glorious, by beutifying it with Stars;
cc av pns31 vvd dt d dc j, cc j, p-acp vvg pn31 p-acp n2;
(14) sermon (DIV1)
717
Page 84
1583
and all this the firmament, the greater lights, and lesser lights, the sunne, moone, and starres, and all for thee.
and all this the firmament, the greater lights, and lesser lights, the sun, moon, and Stars, and all for thee.
cc d d dt n1, dt jc n2, cc jc n2, dt n1, n1, cc n2, cc d p-acp pno21.
(14) sermon (DIV1)
717
Page 84
1584
He made the earth also for thee, that it should bring forth cattell, and euery thing that hath life, according to his kind, euery greene tree,
He made the earth also for thee, that it should bring forth cattle, and every thing that hath life, according to his kind, every green tree,
pns31 vvd dt n1 av p-acp pno21, cst pn31 vmd vvi av n2, cc d n1 cst vhz n1, vvg p-acp po31 n1, d j-jn n1,
(14) sermon (DIV1)
718
Page 84
1585
and hearbe for the seruice of man. The heauens and the earth, withal the host of them being finished:
and herb for the service of man. The heavens and the earth, withal the host of them being finished:
cc n1 p-acp dt n1 pp-f n1. dt n2 cc dt n1, av dt n1 pp-f pno32 vbg vvn:
(14) sermon (DIV1)
718
Page 84
1586
last of all, as the perfection of all, did he fourme thee, O Adam, out of the earth euen redde earth,
last of all, as the perfection of all, did he Form thee, Oh Adam, out of the earth even red earth,
ord pp-f d, c-acp dt n1 pp-f d, vdd pns31 n1 pno21, uh np1, av pp-f dt n1 av j-jn n1,
(14) sermon (DIV1)
719
Page 84
1587
and gaue thee a name answerable to the matter, whereof thou wast made.
and gave thee a name answerable to the matter, whereof thou wast made.
cc vvd pno21 dt n1 j p-acp dt n1, c-crq pns21 vbd2s vvn.
(14) sermon (DIV1)
719
Page 83
1588
And for that all this was too litle for thee, the Lord committed the whole world to thy gouernment that thou mightst rule ouer the fishes of the sea,
And for that all this was too little for thee, the Lord committed the Whole world to thy government that thou Mightest Rule over the Fish of the sea,
cc p-acp cst d d vbds av j p-acp pno21, dt n1 vvd dt j-jn n1 p-acp po21 n1 cst pns21 vmd2 vvi p-acp dt n2 pp-f dt n1,
(14) sermon (DIV1)
720
Page 83
1589
and ouer the foules of the heauen, and ouer the beasts, and ouer all the earth,
and over the fowls of the heaven, and over the beasts, and over all the earth,
cc p-acp dt n2 pp-f dt n1, cc p-acp dt n2, cc p-acp d dt n1,
(14) sermon (DIV1)
720
Page 83
1590
and ouer euery thing that creepeth, and moueth vpon the earth.
and over every thing that creeps, and moves upon the earth.
cc p-acp d n1 cst vvz, cc vvz p-acp dt n1.
(14) sermon (DIV1)
720
Page 83
1591
And because thou wantedst a pincely throane, and Regall seate of Maiestie, whereon thou mightst sitte triumphing as chiefe regent of the world,
And Because thou wantedst a pincely throne, and Regal seat of Majesty, whereon thou Mightest sit triumphing as chief regent of the world,
cc c-acp pns21 vvd2 dt j n1, cc j n1 pp-f n1, c-crq pns21 vmd2 vvi vvg p-acp j-jn n1 pp-f dt n1,
(14) sermon (DIV1)
721
Page 83
1592
and to the which all creatures might haue recourse to do thee homage.
and to the which all creatures might have recourse to do thee homage.
cc p-acp dt r-crq d n2 vmd vhi n1 pc-acp vdi pno21 n1.
(14) sermon (DIV1)
721
Page 83
1593
God gaue a throne vnto thee, more glorious than that of Solomons, though it were of Iuory,
God gave a throne unto thee, more glorious than that of Solomons, though it were of Ivory,
np1 vvd dt n1 p-acp pno21, av-dc j cs d pp-f np1, cs pn31 vbdr pp-f n1,
(14) sermon (DIV1)
722
Page 83
1594
and couered with the best gold, euen the garden of Eden, a place of repose so magnificent,
and covered with the best gold, even the garden of Eden, a place of repose so magnificent,
cc vvn p-acp dt js n1, av-j dt n1 pp-f np1, dt n1 pp-f n1 av j,
(14) sermon (DIV1)
722
Page 83
1595
and of such matchlesse excellency, as no pallace of any potentate, King, or key•ar in the world may be compared vnto it;
and of such matchless excellency, as no palace of any potentate, King, or key•ar in the world may be compared unto it;
cc pp-f d j n1, c-acp dx n1 pp-f d n1, n1, cc vvi p-acp dt n1 vmb vbi vvn p-acp pn31;
(14) sermon (DIV1)
722
Page 83
1596
being a place that shined with supereminent beauty, and was stored with such infinite varieties of inexpected pleasure;
being a place that shined with supereminent beauty, and was stored with such infinite varieties of inexpected pleasure;
vbg dt n1 cst vvd p-acp j n1, cc vbds vvn p-acp d j n2 pp-f j n1;
(14) sermon (DIV1)
722
Page 83
1597
the trees yeelding al kind of desired fruits, and the fruites, as they were different in kind so they presented diuersity of tastes al peasant & toothsome to the receiuer.
the trees yielding all kind of desired fruits, and the fruits, as they were different in kind so they presented diversity of tastes all Peasant & toothsome to the receiver.
dt n2 vvg d n1 pp-f j-vvn n2, cc dt n2, c-acp pns32 vbdr j p-acp n1 av pns32 vvd n1 pp-f vvz d n1 cc j p-acp dt n1.
(14) sermon (DIV1)
722
Page 83
1598
This garden was watred by a riuer, cleare as any christall, the resemblance of that riuer of the water of life, described by S. Iohn in the 22. of his Reuelation.
This garden was watered by a river, clear as any crystal, the resemblance of that river of the water of life, described by S. John in the 22. of his Revelation.
d n1 vbds vvd p-acp dt n1, j c-acp d n1, dt n1 pp-f d n1 pp-f dt n1 pp-f n1, vvn p-acp n1 np1 p-acp dt crd pp-f po31 n1.
(14) sermon (DIV1)
723
Page 83
1599
In a word, this goodly Eden, this glorious mansion of Adams regiment, seemed no other than a most liuely representation of the very citty of God, filled wth the glory and maiestie of the creator.
In a word, this goodly Eden, this glorious mansion of Adams regiment, seemed no other than a most lively representation of the very City of God, filled with the glory and majesty of the creator.
p-acp dt n1, d j np1, d j n1 pp-f npg1 n1, vvd dx n-jn cs dt av-ds j n1 pp-f dt j n1 pp-f np1, vvn p-acp dt n1 cc n1 pp-f dt n1.
(14) sermon (DIV1)
724
Page 83
1600
Ah Adam, what meanest thou to disfranchize thy selfe of so great a libertie, and to lose the rich prerogatiues of so ample a monarchie, in stretching forth thy hand to the forbidden tree?
Ah Adam, what Meanest thou to disfranchize thy self of so great a liberty, and to loose the rich prerogatives of so ample a monarchy, in stretching forth thy hand to the forbidden tree?
uh np1, r-crq vv2 pns21 p-acp vvb po21 n1 pp-f av j dt n1, cc pc-acp vvi dt j n2 pp-f av j dt n1, p-acp vvg av po21 n1 p-acp dt j-vvn n1?
(14) sermon (DIV1)
725
Page 83
1601
Could no apple but the forbidden fruit qualisie thine vnbridled appetite, the tasting whereof included thine exclusion and debarment for euer from Paradise,
Could no apple but the forbidden fruit qualisie thine unbridled appetite, the tasting whereof included thine exclusion and debarment for ever from Paradise,
vmd dx n1 p-acp dt j-vvn n1 vvi po21 j-vvn n1, dt vvg c-crq vvd po21 n1 cc n1 c-acp av p-acp n1,
(14) sermon (DIV1)
726
Page 83
1602
yea, death it selfe also to thee and thy posteritie.
yea, death it self also to thee and thy posterity.
uh, n1 pn31 n1 av p-acp pno21 cc po21 n1.
(14) sermon (DIV1)
726
Page 83
1603
Looke backe if thou wilt, for the shaking blade in the handes of the fiery Cherubim, hath cutte off the hope of returning thither any more.
Look back if thou wilt, for the shaking blade in the hands of the fiery Cherubin, hath Cut off the hope of returning thither any more.
vvb av cs pns21 vm2, p-acp dt j-vvg n1 p-acp dt n2 pp-f dt j n1, vhz vvn a-acp dt n1 pp-f vvg av d dc.
(14) sermon (DIV1)
727
Page 83
1604
Look backe I say, to that place of blisse, which by transgression thou hast lost, and reeount at once, if for greefe thou canst, all thy wofull infelicities.
Look back I say, to that place of bliss, which by Transgression thou hast lost, and reeount At once, if for grief thou Canst, all thy woeful infelicities.
n1 av pns11 vvb, p-acp d n1 pp-f n1, r-crq p-acp n1 pns21 vh2 vvn, cc vvi p-acp a-acp, cs p-acp n1 pns21 vm2, d po21 j n2.
(14) sermon (DIV1)
727
Page 83
1605
Thou hadst the beastes, foules, and fishes at thy command to call vppon, the earth vnder thee to treade vppon, the fruites of the trees beside thee to feede vpon,
Thou Hadst the beasts, fowls, and Fish At thy command to call upon, the earth under thee to tread upon, the fruits of the trees beside thee to feed upon,
pns21 vhd2 dt ng1, n2, cc n2 p-acp po21 n1 pc-acp vvi p-acp, dt n1 p-acp pno21 pc-acp vvi p-acp, dt n2 pp-f dt n2 p-acp pno21 pc-acp vvi p-acp,
(14) sermon (DIV1)
728
Page 86
1606
yea, gold and pearle euery where about thee to trample on;
yea, gold and pearl every where about thee to trample on;
uh, n1 cc n1 d c-crq p-acp pno21 pc-acp vvi a-acp;
(14) sermon (DIV1)
728
Page 86
1607
and what could thine eies lust after, or thy heart wish for more then this?
and what could thine eyes lust After, or thy heart wish for more then this?
cc q-crq vmd po21 n2 vvb a-acp, cc po21 n1 vvi p-acp dc cs d?
(14) sermon (DIV1)
728
Page 86
1608
Notwithstanding all this that hath beene spoken, euerie part and tittle whereof, dooth abundantly shew forth the loue of God towards Adam.
Notwithstanding all this that hath been spoken, every part and tittle whereof, doth abundantly show forth the love of God towards Adam.
a-acp d d cst vhz vbn vvn, d n1 cc n1 c-crq, vdz av-j vvi av dt n1 pp-f np1 p-acp np1.
(14) sermon (DIV1)
729
Page 86
1609
Loe yet for all this, God, whose mercie is beyond measure, and whose goodnes is infinite, exhibiteth to Adam further testimonies of his loue, in drawing from his owne side a companion,
Loe yet for all this, God, whose mercy is beyond measure, and whose Goodness is infinite, exhibiteth to Adam further testimonies of his love, in drawing from his own side a Companion,
np1 av p-acp d d, np1, rg-crq n1 vbz p-acp n1, cc rg-crq n1 vbz j, vvz p-acp np1 jc n2 pp-f po31 n1, p-acp vvg p-acp po31 d n1 dt n1,
(14) sermon (DIV1)
730
Page 86
1610
when before hee was solitarie, for hee sawe it was not good that hee should be alone.
when before he was solitary, for he saw it was not good that he should be alone.
c-crq c-acp pns31 vbds j, c-acp pns31 vvd pn31 vbds xx j cst pns31 vmd vbi j.
(14) sermon (DIV1)
730
Page 86
1611
Adam little thought that the Lord was ordaining for him so acceptable a supplie, he knew not his owne want.Adam little Thought that the Lord was ordaining for him so acceptable a supply, he knew not his own want.
np1 av-j vvd cst dt n1 vbds vvg p-acp pno31 av j dt n1, pns31 vvd xx po31 d n1.
(14) sermon (DIV1)
731
Page 86
1612
Vntill God graced him with this newe blessing, he conceiued himselfe sufficientlie furnished, like the rich yong man in the gospel, who supposed he wanted nothing that might furnish him to the kingdom of God, till God made him vnderstande, that one principall thing was lacking, which was, that hee must sell all hee had,
Until God graced him with this new blessing, he conceived himself sufficiently furnished, like the rich young man in the gospel, who supposed he wanted nothing that might furnish him to the Kingdom of God, till God made him understand, that one principal thing was lacking, which was, that he must fell all he had,
c-acp np1 vvd pno31 p-acp d j n1, pns31 vvd px31 av-j vvn, av-j dt j j n1 p-acp dt n1, r-crq vvd pns31 vvd pix cst vmd vvi pno31 p-acp dt n1 pp-f np1, c-acp np1 vvd pno31 vvi, cst pi j-jn n1 vbds vvg, r-crq vbds, cst pns31 vmb vvi d pns31 vhd,
(14) sermon (DIV1)
732
Page 86
1613
and giue it to the •oore.
and give it to the •oore.
cc vvb pn31 p-acp dt j.
(14) sermon (DIV1)
732
Page 86
1614
Adam so long as hee was alone without the woman, seemed but as a maimed man, that wanted his principall limbe.Adam so long as he was alone without the woman, seemed but as a maimed man, that wanted his principal limb.
np1 av av-j c-acp pns31 vbds av-j p-acp dt n1, vvd p-acp p-acp dt j-vvn n1, cst vvd po31 j-jn n1.
(14) sermon (DIV1)
733
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1615
As Agrippa speaking of himselfe, saide: thou perswadest me almost to be a Christian; so may I say of Adam, that hee was almost a man, being yet alone,
As Agrippa speaking of himself, said: thou persuadest me almost to be a Christian; so may I say of Adam, that he was almost a man, being yet alone,
p-acp np1 vvg pp-f px31, vvd: pns21 vv2 pno11 av pc-acp vbi dt njp; av vmb pns11 vvb pp-f np1, cst pns31 vbds av dt n1, vbg av av-j,
(14) sermon (DIV1)
734
Page 86
1616
but when the woman was formed out of his rib, then hee became an absolute and perfect man.
but when the woman was formed out of his rib, then he became an absolute and perfect man.
cc-acp c-crq dt n1 vbds vvn av pp-f po31 n1, cs pns31 vvd dt j cc j n1.
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1617
And this much bee spoken of this first poynt of Gods consultation or conference: nowe of his resolution noted in these following wordes:
And this much be spoken of this First point of God's consultation or conference: now of his resolution noted in these following words:
cc d d vbi vvn pp-f d ord n1 pp-f npg1 n1 cc n1: av pp-f po31 n1 vvn p-acp d j-vvg n2:
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1618
I will make him an helpe meete for him. I will make him an help meet for him.
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1619
God hauing taken counsel with his wisedome, at length determineth for Adams good, an helpe meete from him:
God having taken counsel with his Wisdom, At length determineth for Adams good, an help meet from him:
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Page 86
1620
I shall not neede to vse many woords, for the cleering of this note, for it containeth onely the execution of that which in the former woordes he interpleaded,
I shall not need to use many words, for the clearing of this note, for it Containeth only the execution of that which in the former words he interpleaded,
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(14) sermon (DIV1)
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Page 86
1621
and for the vse of the doctrine, it is little differing from that which hath alreadie beene spoken, only it sheweth the continuance of Gods mercie,
and for the use of the Doctrine, it is little differing from that which hath already been spoken, only it shows the Continuance of God's mercy,
cc p-acp dt n1 pp-f dt n1, pn31 vbz av-j vvg p-acp d r-crq vhz av vbn vvn, av-j pn31 vvz dt n1 pp-f npg1 n1,
(14) sermon (DIV1)
735
Page 86
1622
and loue towards Adam, in performing so speedilie what he before consulted vppon.
and love towards Adam, in performing so speedily what he before consulted upon.
cc vvi p-acp np1, p-acp vvg av av-j r-crq pns31 a-acp vvd p-acp.
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735
Page 86
1623
It is not good (saith the Lord) in the former parte of the verse, that man should be alone,
It is not good (Says the Lord) in the former part of the verse, that man should be alone,
pn31 vbz xx j (vvz dt n1) p-acp dt j n1 pp-f dt n1, cst n1 vmd vbi j,
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Page 86
1624
and in the latter part he concludeth, I will make him a helpe meete for him.
and in the latter part he Concludeth, I will make him a help meet for him.
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735
Page 87
1625
The reason that mooued the Lord to be so friendly vnto Adam, was this, because it made for his good, it was profitable for him.
The reason that moved the Lord to be so friendly unto Adam, was this, Because it made for his good, it was profitable for him.
dt n1 cst vvd dt n1 pc-acp vbi av j p-acp np1, vbds d, c-acp pn31 vvd p-acp po31 j, pn31 vbds j p-acp pno31.
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1626
And the same reason should bee of force by the example of God, to inforce vs so to deale one with another:
And the same reason should be of force by the Exampl of God, to enforce us so to deal one with Another:
cc dt d n1 vmd vbi pp-f n1 p-acp dt n1 pp-f np1, pc-acp vvi pno12 av pc-acp vvi pi p-acp n-jn:
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Page 87
1627
we should imparte any thing to our neighbour that maketh for his good, if our friend want any thing that we can supplie, we ought not withhold it from him:
we should impart any thing to our neighbour that makes for his good, if our friend want any thing that we can supply, we ought not withhold it from him:
pns12 vmd vvi d n1 p-acp po12 n1 cst vvz p-acp po31 j, cs po12 n1 vvb d n1 cst pns12 vmb vvi, pns12 vmd xx vvi pn31 p-acp pno31:
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Page 87
1628
for as the woman for the man, so men were made for men, one to helpe an other.
for as the woman for the man, so men were made for men, one to help an other.
c-acp c-acp dt n1 p-acp dt n1, av n2 vbdr vvn p-acp n2, pi pc-acp vvi dt n-jn.
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Page 87
1629
God hath made all his creatures to serue man, the sunne to shine, the starres to giue light, the cloudes to water the grounde, the cattle to till the earth,
God hath made all his creatures to serve man, the sun to shine, the Stars to give Light, the Clouds to water the ground, the cattle to till the earth,
np1 vhz vvn d po31 n2 pc-acp vvi n1, dt n1 pc-acp vvi, dt n2 pc-acp vvi n1, dt n2 pc-acp vvi dt n1, dt n2 p-acp p-acp dt n1,
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Page 87
1630
and the earth to yeelde her increase, and all this for man:
and the earth to yield her increase, and all this for man:
cc dt n1 pc-acp vvi po31 n1, cc d d p-acp n1:
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738
Page 87
1631
shall these dumbe creatures with such voluntarie obedience, and such cheerefull alacritie, perform their duties in their neuer-failing ministrie,
shall these dumb creatures with such voluntary Obedience, and such cheerful alacrity, perform their duties in their never-failing Ministry,
vmb d j n2 p-acp d j-jn n1, cc d j n1, vvb po32 n2 p-acp po32 j n1,
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Page 87
1632
and shall not wee minister one to anothers necessitie? shall man onely, Gods owne Image,
and shall not we minister one to another's necessity? shall man only, God's own Image,
cc vmb xx pns12 vvi crd p-acp ng1-jn n1? vmb n1 av-j, n2 d n1,
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Page 87
1633
and the perfection of all creatures, whom God made but a little inferior to the Angels, shall onely man I say, be defectiue in his dutie?
and the perfection of all creatures, whom God made but a little inferior to the Angels, shall only man I say, be defective in his duty?
cc dt n1 pp-f d n2, ro-crq np1 vvd p-acp dt j j-jn p-acp dt n2, vmb av-j n1 pns11 vvb, vbb j p-acp po31 n1?
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Page 87
1634
I will make, &c. ] It was a sentence that was begunne with words of sweete consolation;
I will make, etc. ] It was a sentence that was begun with words of sweet consolation;
pns11 vmb vvi, av ] pn31 vbds dt n1 cst vbds vvn p-acp n2 pp-f j n1;
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Page 87
1635
It is not good that man should bee alone, and with no lesse harmonie of like sweetenes continued to the period, concluding thus with an heauenly consent:
It is not good that man should be alone, and with no less harmony of like sweetness continued to the Period, concluding thus with an heavenly consent:
pn31 vbz xx j cst n1 vmd vbi j, cc p-acp dx dc n1 pp-f j n1 vvd p-acp dt n1, vvg av p-acp dt j n1:
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Page 87
1636
I will make man an help.
I will make man an help.
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Page 87
1637
See how peremptorilye the loue of God runnes, Is it good for man? I will do it.
See how peremptorilye the love of God runs, Is it good for man? I will do it.
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Page 87
1638
Wee shoulde carrye like loue one toward another, and wee shoulde learne to speake as God speaketh:
we should carry like love one towards Another, and we should Learn to speak as God speaks:
pns12 vmd vvi av-j vvi pi p-acp n-jn, cc pns12 vmd vvi pc-acp vvi p-acp np1 vvz:
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Page 87
1639
Is it good for my neighbour? I will doe it. His will and his loue did ioyne both togither, to further Adams happines. His loue made the question:
Is it good for my neighbour? I will do it. His will and his love did join both together, to further Adams happiness. His love made the question:
vbz pn31 j p-acp po11 n1? pns11 vmb vdi pn31. po31 n1 cc po31 n1 vdd vvi d av, p-acp jc npg1 n1. po31 n1 vvd dt n1:
(14) sermon (DIV1)
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Page 87
1640
Is it good? and his will presently makes answere like Samuel at the first call;
Is it good? and his will presently makes answer like Samuel At the First call;
vbz pn31 j? cc po31 n1 av-j vvz n1 av-j np1 p-acp dt ord vvb;
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Page 87
1641
I will doe it for him. This was Gods loue towardes vs, O that ours towards him, were like his:
I will do it for him. This was God's love towards us, Oh that ours towards him, were like his:
pns11 vmb vdi pn31 p-acp pno31. d vbds npg1 n1 p-acp pno12, uh cst png12 p-acp pno31, vbdr av-j png31:
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Page 87
1642
for then as Gods loue procured Gods will, to woorke Adams good, so would our loue, beeing like his, draw forward our will, to execute in a carefull obedience, whatsoeuer God commaundeth.
for then as God's love procured God's will, to work Adams good, so would our love, being like his, draw forward our will, to execute in a careful Obedience, whatsoever God commandeth.
c-acp av c-acp ng1 n1 vvn n2 vmb, pc-acp vvi npg1 j, av vmd po12 n1, vbg av-j png31, vvb av-j po12 n1, pc-acp vvi p-acp dt j n1, r-crq np1 vvz.
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Page 87
1643
Where this loue of God hath wrought in the children of God, there hath this willingnes bin found cōcurrēt with like effectual operatiō;
Where this love of God hath wrought in the children of God, there hath this willingness been found concurrent with like effectual operation;
c-crq d n1 pp-f np1 vhz vvn p-acp dt n2 pp-f np1, pc-acp vhz d n1 vbn vvn j p-acp j j n1;
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743
Page 88
1644
for the are nere seperated from the children of God, but are euermore vnited as it were by an inuiolable league,
for the Are never separated from the children of God, but Are evermore united as it were by an inviolable league,
p-acp dt vbr av-j vvn p-acp dt n2 pp-f np1, cc-acp vbr av vvn c-acp pn31 vbdr p-acp dt j n1,
(14) sermon (DIV1)
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Page 88
1645
like Ionathan and his armor bearer, who were neuer diuided. The Prophet Dauid sayth in the 119. Psalme:
like Ionathan and his armour bearer, who were never divided. The Prophet David say in the 119. Psalm:
av-j np1 cc po31 n1 n1, r-crq vbdr av-x vvn. dt n1 np1 vvz p-acp dt crd n1:
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743
Page 88
1646
I loue thy commandements aboue gold, yea aboue most fine gold: there goeth Dauids loue; and this loue made him pronounce in the 32. verse of that Psalme:
I love thy Commandments above gold, yea above most fine gold: there Goes David love; and this love made him pronounce in the 32. verse of that Psalm:
pns11 vvb po21 n2 p-acp n1, uh p-acp ds j n1: a-acp vvz npg1 vvb; cc d n1 vvd pno31 vvi p-acp dt crd n1 pp-f d n1:
(14) sermon (DIV1)
744
Page 88
1647
I wil run the way of thy commandements: there we see Dauids will running after: his loue went first, and his will followed after:
I will run the Way of thy Commandments: there we see David will running After: his love went First, and his will followed After:
pns11 vmb vvi dt n1 pp-f po21 n2: a-acp pns12 vvb npg1 vmb vvg a-acp: po31 n1 vvd ord, cc po31 n1 vvd a-acp:
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Page 88
1648
and how did it follow? it came running, because his loue had gone before.
and how did it follow? it Come running, Because his love had gone before.
cc q-crq vdd pn31 vvi? pn31 vvd vvg, c-acp po31 n1 vhd vvn a-acp.
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744
Page 88
1649
I will make, &c. ] Here the Lord promiseth to giue Adam an helpe-fellow, that he may not be alone,I will make, etc. ] Here the Lord promises to give Adam an helpe-fellow, that he may not be alone,
pns11 vmb vvi, av ] av dt n1 vvz pc-acp vvi np1 dt n1, cst pns31 vmb xx vbi j,
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Page 88
1650
and performeth presently what he promised, as in the following verses may be seene.
and Performeth presently what he promised, as in the following Verses may be seen.
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Page 88
1651
In this we are called vppon by the example of God, not to forslowe, but speedily to execute what good thing soe er God commaundeth,
In this we Are called upon by the Exampl of God, not to forslow, but speedily to execute what good thing so er God commandeth,
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(14) sermon (DIV1)
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Page 88
1652
and our will purposeth to effect. Its an old saying, a man can neuer do good too late:
and our will Purposes to Effect. Its an old saying, a man can never do good too late:
cc po12 n1 vvz pc-acp vvi. pn31|vbz dt j n-vvg, dt n1 vmb av-x vdi j av av-j:
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Page 88
1653
but it is a true saying, a man can neuer doe good too soone.
but it is a true saying, a man can never do good too soon.
cc-acp pn31 vbz dt j n-vvg, dt n1 vmb av-x vdi j av av.
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Page 88
1654
Isocrates an heathen man could giue diuine counsel, to condemn christians that will not follow it,Isocra an heathen man could give divine counsel, to condemn Christians that will not follow it,
npg1 dt j-jn n1 vmd vvi j-jn n1, pc-acp vvi njpg2 cst vmb xx vvi pn31,
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Page 88
1655
since he counsaileth that, which christianitie commandeth: NONLATINALPHABET. Take leisure in determining, but vse celerity in performing what thou hast once determined.
since he counseleth that, which christianity commands:. Take leisure in determining, but use celerity in performing what thou hast once determined.
c-acp pns31 vvz cst, r-crq n1 vvz:. vvb n1 p-acp vvg, cc-acp vvb n1 p-acp vvg r-crq pns21 vh2 a-acp vvn.
(14) sermon (DIV1)
748
Page 88
1656
Gods wil had a present effect, for so soone as he was willing to giue Adam a companiē, he went imediatly about it,
God's will had a present Effect, for so soon as he was willing to give Adam a companien, he went immediately about it,
npg1 n1 vhd dt j n1, c-acp av av c-acp pns31 vbds j pc-acp vvi np1 dt n2, pns31 vvd av-j p-acp pn31,
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Page 88
1657
and in a moment as it were, while the man slept, out of his rib formed he the woman.
and in a moment as it were, while the man slept, out of his rib formed he the woman.
cc p-acp dt n1 c-acp pn31 vbdr, cs dt n1 vvd, av pp-f po31 n1 vvd pns31 dt n1.
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Page 88
1658
Gods wil must be a president to our wils, that they haue the like present effect;
God's will must be a president to our wills, that they have the like present Effect;
npg1 n1 vmb vbi dt n1 p-acp po12 n2, cst pns32 vhb dt j j n1;
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Page 88
1659
assoone as we be willing to do good, we must doe it, many are willing enough to doe a good deede,
As soon as we be willing to do good, we must do it, many Are willing enough to do a good deed,
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Page 88
1660
but they are slacke in performance.
but they Are slack in performance.
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Page 88
1661
They doe it not presently, and so many times it comes to passe, that neglecting todo it,
They do it not presently, and so many times it comes to pass, that neglecting todo it,
pns32 vdb pn31 xx av-j, cc av d n2 pn31 vvz pc-acp vvi, cst vvg fw-es pn31,
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Page 88
1662
when it ought to be done, they doe it not at all: and so the good turne dies with them, like a bird in the hand.
when it ought to be done, they do it not At all: and so the good turn die with them, like a bird in the hand.
c-crq pn31 vmd pc-acp vbi vdn, pns32 vdb pn31 xx p-acp d: cc av dt j n1 vvz p-acp pno32, av-j dt n1 p-acp dt n1.
(14) sermon (DIV1)
751
Page 88
1663
If onely wee shew our selues will•ng to doe good, and doe it not:
If only we show our selves will•ng to do good, and do it not:
cs j pns12 vvb po12 n2 vvg pc-acp vdi j, cc vdb pn31 xx:
(14) sermon (DIV1)
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Page 88
1664
then wee are not like God, who was willing to do Adam good, and did it:
then we Are not like God, who was willing to do Adam good, and did it:
cs pns12 vbr xx av-j np1, r-crq vbds j pc-acp vdi np1 j, cc vdd pn31:
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Page 89
1665
but we are like the vnwilling sonne, who said he would go into his fathers vine-yard, and did not. An help meete for him.
but we Are like the unwilling son, who said he would go into his Father's vineyard, and did not. an help meet for him.
cc-acp pns12 vbr av-j dt j n1, r-crq vvd pns31 vmd vvi p-acp po31 ng1 n1, cc vdd xx. dt n1 vvb p-acp pno31.
(14) sermon (DIV1)
752
Page 89
1666
] Out of the word help may the wife spell one principall duty, that she oweth hir husband, which is, to help him to thriue.
] Out of the word help may the wife spell one principal duty, that she owes his husband, which is, to help him to thrive.
] av pp-f dt n1 n1 vmb dt n1 vvi pi j-jn n1, cst pns31 vvz png31 n1, r-crq vbz, pc-acp vvi pno31 pc-acp vvi.
(14) sermon (DIV1)
753
Page 89
1667
She was made to be an helpe, therefore she must not be idle, she may not looke to liue onely vpon the sweate of her husbands browes, by vnthriftily spending, what he carefully brings in:
She was made to be an help, Therefore she must not be idle, she may not look to live only upon the sweat of her Husbands brows, by unthriftily spending, what he carefully brings in:
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Page 89
1668
but she must beare a part of the yoake, and her part is to labor as busily at home,
but she must bear a part of the yoke, and her part is to labour as busily At home,
cc-acp pns31 vmb vvi dt n1 pp-f dt n1, cc po31 n1 vbz pc-acp vvi c-acp av-j p-acp n1-an,
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Page 89
1669
as he to trauel painfully abroad.
as he to travel painfully abroad.
c-acp pns31 pc-acp vvi av-j av.
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Page 89
1670
If you will more fully and in a clearer vi•w surueigh your duties and the practike obedience which God requireth of you, in this behalfe, you that be wiues, I speake to the good wiues, them who do helpe their husbands in their labours, peruse for your better instruction the last of the Prouerbs of Solomon.
If you will more Fully and in a clearer vi•w survey your duties and the practic Obedience which God requires of you, in this behalf, you that be wives, I speak to the good wives, them who do help their Husbands in their labours, peruse for your better instruction the last of the Proverbs of Solomon.
cs pn22 vmb av-dc av-j cc p-acp dt jc n1 vvb po22 n2 cc dt j-jn n1 r-crq np1 vvz pp-f pn22, p-acp d n1, pn22 cst vbb n2, pns11 vvb p-acp dt j n2, pno32 r-crq vdb vvi po32 n2 p-acp po32 n2, vvb p-acp po22 jc n1 dt ord pp-f dt n2 pp-f np1.
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Page 89
1671
The King had too much experience of bad wiues, of il huswiues;
The King had too much experience of bad wives, of ill Housewives;
dt n1 vhd av d n1 pp-f j n2, pp-f j-jn n2;
(14) sermon (DIV1)
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Page 89
1672
you shal heare now what he speaks of good wiues, he concludes both book & chap. with their cōmendation.
you shall hear now what he speaks of good wives, he concludes both book & chap. with their commendation.
pn22 vmb vvi av q-crq pns31 vvz pp-f j n2, pns31 vvz d n1 cc n1 p-acp po32 n1.
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Page 89
1673
Who shall find a vertuous woman? her price is farre aboue the pearles:
Who shall find a virtuous woman? her price is Far above the Pearls:
q-crq vmb vvi dt j n1? po31 n1 vbz av-j p-acp dt n2:
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Page 89
1674
wofull experience vrged him to demaund, who shall find a vertuous woman? for himselfe among many could not find her, whom he in this place commendeth.
woeful experience urged him to demand, who shall find a virtuous woman? for himself among many could not find her, whom he in this place commends.
j n1 vvd pno31 pc-acp vvi, r-crq vmb vvi dt j n1? p-acp px31 p-acp d vmd xx vvi pno31, ro-crq pns31 p-acp d n1 vvz.
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Page 89
1675
The heart of her husband trusteth in her;
The heart of her husband Trusteth in her;
dt n1 pp-f po31 n1 vvz p-acp pno31;
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Page 89
1676
and he shall haue no neede of spoile, she wil doo him good, and not euill, al the daies of her life.
and he shall have no need of spoil, she will do him good, and not evil, all the days of her life.
cc pns31 vmb vhi dx n1 pp-f n1, pns31 vmb vdi pno31 j, cc xx j-jn, d dt n2 pp-f po31 n1.
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Page 89
1677
She seeketh wooll and flaxe, and laboreth cheerefully with her hands, she is like the shippes of Merchaunts, she bringeth her foode from farre, she considereth a field and getteth it, with the fruite of her hands shee planteth a vineyard;
She seeks wool and flax, and Laboureth cheerfully with her hands, she is like the ships of Merchants, she brings her food from Far, she Considereth a field and gets it, with the fruit of her hands she plants a vineyard;
pns31 vvz n1 cc n1, cc vvz av-j p-acp po31 n2, pns31 vbz av-j dt n2 pp-f n2, pns31 vvz po31 n1 p-acp av-j, pns31 vvz dt n1 cc vvz pn31, p-acp dt n1 pp-f po31 n2 pns31 vvz dt n1;
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1678
she ouerseeth the ways of her houshold, and eateth not the bread of idlenesse. Her children rise vp, and call her blessed, her husband also shall praise her, saying:
she overseeth the ways of her household, and Eateth not the bred of idleness. Her children rise up, and call her blessed, her husband also shall praise her, saying:
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many daughters haue don vertuously, but thou surmountest them all;
many daughters have dONE virtuously, but thou surmountest them all;
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and after many more praises sounded there at large, which I referre the reader vnto, he closeth vppe all with this passionate conclusion,
and After many more praises sounded there At large, which I refer the reader unto, he closeth up all with this passionate conclusion,
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as one that well knew where the shooe wringed him: fau•ur is deceitfull, and beautie is vanitie, but a good wife that feareth the Lorde. she shall be praised:
as one that well knew where the shoe wringed him: fau•ur is deceitful, and beauty is vanity, but a good wife that fears the Lord. she shall be praised:
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as if he should haue said, fie on fauour, that is not ioyned with the feare of the Lord,
as if he should have said, fie on favour, that is not joined with the Fear of the Lord,
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and fie on beauty, not linked with vertue:
and fie on beauty, not linked with virtue:
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it was fauour that beguiled mee, and beauty that snared me, but a good wife that feareth the Lorde, she shal bee praised,
it was favour that beguiled me, and beauty that snared me, but a good wife that fears the Lord, she shall be praised,
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for she surmounts them all, and that man shall haue her to his portion, whom the Lord hath blessed.
for she surmounts them all, and that man shall have her to his portion, whom the Lord hath blessed.
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There is no wife but wil confesse, it is her principal duty to help hir husband to thriue,
There is no wife but will confess, it is her principal duty to help his husband to thrive,
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and therefore I do only point at it: It followeth. Meete for man. ] Things that be not meete, will not meete:
and Therefore I do only point At it: It follows. Meet for man. ] Things that be not meet, will not meet:
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if the man and wife be not like, they wil not like, and therefore saith God, I will make him an helpe.
if the man and wife be not like, they will not like, and Therefore Says God, I will make him an help.
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Meete. ] •t is especially required in the holy kn•tt• of marriage, that the wife be meete fo• the man,Meet. ] •t is especially required in the holy kn•tt• of marriage, that the wife be meet fo• the man,
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and the man meete for the wife. If their affections and their minds be not suteable, they will neuer agree;
and the man meet for the wife. If their affections and their minds be not suitable, they will never agree;
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as two oxen wil not draw together vnlesse they be equally yoake• ▪ so m•n and wif• will not draw together vn••sse th•y be equ•lly yoaked.
as two oxen will not draw together unless they be equally yoake• ▪ so m•n and wif• will not draw together vn••sse th•y be equ•lly yoked.
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This equalitie or fitnesse consistes in two •hings, equalitie of 〈 … 〉 and equality of affections, where this equality holdeth in both:
This equality or fitness consists in two •hings, equality of 〈 … 〉 and equality of affections, where this equality holds in both:
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there are they no longertwo but one flesh, & one mistical body acording to the saying of our Sauior: Erant vna caro.
there Are they not longertwo but one Flesh, & one mystical body according to the saying of our Saviour: Erant Una Caro.
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This holy simpathy staies all iar•es, and it is like Dauids harpe curing Sauls frenzy.
This holy Sympathy stays all iar•es, and it is like David harp curing Saul's frenzy.
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It is like the band of perfection, linking man and wife together, in an vndiuided vnion and firme truce,
It is like the band of perfection, linking man and wife together, in an undivided Union and firm truce,
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as there neuer can arise any oddes betweene them, but they shall so liue and loue together,
as there never can arise any odds between them, but they shall so live and love together,
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like Elisha and Eliah, who could neuer be sundred till God diuided them. The last point onely remaineth concerning the maner of the womans creation.
like Elisha and Elijah, who could never be sundered till God divided them. The last point only remains Concerning the manner of the woman's creation.
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And the Lord caused an heauy sleepe. ] While Adam slept, out of his rib God made woman.And the Lord caused an heavy sleep. ] While Adam slept, out of his rib God made woman.
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It is a note worth the nothing to consider, how, while Adam slept God formed Eue.
It is a note worth thee nothing to Consider, how, while Adam slept God formed Eue.
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Comfort was prepared for Adam, when he least expected it, Adam did not think that the Lord would so soone giue him a companion.
Comfort was prepared for Adam, when he least expected it, Adam did not think that the Lord would so soon give him a Companion.
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And therefore securely he lad him down to sleepe, but out of his ribbe God made woman in that short space:
And Therefore securely he led him down to sleep, but out of his rib God made woman in that short Molle:
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Adam sleepes and thinketh vpon nothing lesse, then what he findes waking.Adam sleeps and Thinketh upon nothing less, then what he finds waking.
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Learne heere the watchfull prouidence of God, beeing carefull of Adams good, euen when Adam sleepeth.
Learn Here the watchful providence of God, being careful of Adams good, even when Adam Sleepeth.
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Though we sleepe or slumber, yet God waketh ouer vs. Sampson found hony in the dead lion, whē he looked not for it:
Though we sleep or slumber, yet God waketh over us Sampson found honey in the dead Lion, when he looked not for it:
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and the Israelites had water out of the rocke little expected, til they saw it streaming foorth:
and the Israelites had water out of the rock little expected, till they saw it streaming forth:
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and heere is comfort presented to Adam, euen as he sleepeth:
and Here is Comfort presented to Adam, even as he Sleepeth:
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and before he could consider of his want, he findeth such a comfortable supply, that he would not loose againe for more talentes of golde than Gehezi bought his leprosie with.
and before he could Consider of his want, he finds such a comfortable supply, that he would not lose again for more Talents of gold than Gehazi bought his leprosy with.
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Whereas God tooke the ribbe, and of it formed the woman:
Whereas God took the rib, and of it formed the woman:
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this sheweth that man is to esteeme of his wife as of his companion, yea as of himselfe,
this shows that man is to esteem of his wife as of his Companion, yea as of himself,
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for shee is parte of his substance, he must loue her as tenderly as the rib in his owne side.
for she is part of his substance, he must love her as tenderly as the rib in his own side.
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Hee is not to putte her downe to his heele: nor must shee presume to his head.
He is not to put her down to his heel: nor must she presume to his head.
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She must not exercise the maistery, nor must the husband make her his seruant, remembring shee was taken from his side:
She must not exercise the mastery, nor must the husband make her his servant, remembering she was taken from his side:
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The ribbe teacheth them both, a lesson of continencie:
The rib Teaches them both, a Lesson of continency:
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the man to like and loue none but his wife, and the wife none but her husband:
the man to like and love none but his wife, and the wife none but her husband:
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shee ought in affection to bee so neere vnto him, as his owne ribbe. Lastly, it teacheth them both a lesson of vnity, which is the band of loue:
she ought in affection to be so near unto him, as his own rib. Lastly, it Teaches them both a Lesson of unity, which is the band of love:
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the man must not prouoke his wife, nor the wife her husband: No bitter wordes must passe betweene them, much lesse blowes;
the man must not provoke his wife, nor the wife her husband: No bitter words must pass between them, much less blows;
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for, will anie man beat him selfe? will anie man frette his ribbe? no man saith the apostle euer hated his owne flesh, but nourisheth and cherisheth it. Ephes. 5. 29.
for, will any man beatrice him self? will any man fret his rib? no man Says the apostle ever hated his own Flesh, but Nourishes and Cherishes it. Ephesians 5. 29.
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And thus you haue breflie heard, the sum of this portion of scripture, in such measure as god hath opened vnto me, I haue reuealed vnto you.
And thus you have briefly herd, the sum of this portion of scripture, in such measure as god hath opened unto me, I have revealed unto you.
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In the first parte you haue heard god cōsulting: in the second, determining for Adam his good an help meet for him:
In the First part you have herd god consulting: in the second, determining for Adam his good an help meet for him:
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and thirdly the maner of the womans creation: all shew foorth gods loue and care ouer mankind;
and Thirdly the manner of the woman's creation: all show forth God's love and care over mankind;
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and this loue and care in God doth call for gratitude and thankfulnesse from vs, by walking dutifully in our callings and supporting one another after the example of God.
and this love and care in God does call for gratitude and thankfulness from us, by walking dutifully in our callings and supporting one Another After the Exampl of God.
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God that sormed vs, so sanctifie vs by his good spirit of grace, that we fashiō our selues to his will, that we may euer be doing that which is acceptable in his sight, to his glory,
God that sormed us, so sanctify us by his good Spirit of grace, that we fashion our selves to his will, that we may ever be doing that which is acceptable in his sighed, to his glory,
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and the saluation of our soules in the righte o•s•e• of Iesus Christ. Amen.
and the salvation of our Souls in the right o•s•e• of Iesus christ. Amen.
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