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THE FIRST SERMON.
THE FIRST SERMON.
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CANTICLES 8. ver. 6. Set me as a Seale vpon thy heart, and as a Signet vpon thine arme.
CANTICLES 8. ver. 6. Set me as a Seal upon thy heart, and as a Signet upon thine arm.
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THough all Scripture be giuen by inspiration, and is profitable to instruct, and to reprooue, that so the man of God may be perfect in euery good worke:
THough all Scripture be given by inspiration, and is profitable to instruct, and to reprove, that so the man of God may be perfect in every good work:
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yet is there none more sutable with the rest of Gods Arke, and the peaceable condition of his Church,
yet is there none more suitable with the rest of God's Ark, and the peaceable condition of his Church,
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then what is now before me. It is written by Solomon, a King of peace; it is framed into a song, the voice of peace;
then what is now before me. It is written by Solomon, a King of peace; it is framed into a song, the voice of peace;
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it begins with a Kisse, the signe of peace;
it begins with a Kiss, the Signen of peace;
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it is spent in Loue, the bond of peace, it runs vpon him, that is our peace;
it is spent in Love, the bound of peace, it runs upon him, that is our peace;
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and hath not onely made peace our borders, but set at peace through the bloud of his Crosse, the things in earth, and the things in heauen.
and hath not only made peace our borders, but Set At peace through the blood of his Cross, the things in earth, and the things in heaven.
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This peace is most comfortably shadowed forth vnto vs in the mysticall Dialogue of this Sacred Epithalamie;
This peace is most comfortably shadowed forth unto us in the mystical Dialogue of this Sacred Epithalamy;
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where vnder the rine and the barke of things visible and corporall, we draw neare vnto the flower and the pith of that which is inuisible & spirituall:
where under the rind and the bark of things visible and corporal, we draw near unto the flower and the pith of that which is invisible & spiritual:
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for what the Apostle writes of the Law, NONLATINALPHABET the Law is spirituall; that Nyssen extends, to this song:
for what the Apostle writes of the Law, the Law is spiritual; that Nyssen extends, to this song:
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NONLATINALPHABET, This song is spirituall, and will not abide we should continue in the outward court and naked letter, of springs, riuers, gardens, vineyards, breasts, towers, spices, ointments,
, This song is spiritual, and will not abide we should continue in the outward court and naked Letter, of springs, Rivers, gardens, vineyards, breasts, towers, spices, ointments,
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or whatsoeuer may delight the organs of our sence:
or whatsoever may delight the organs of our sense:
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but drawes vs to a higher meaning, agreeable to the Maiestie of God, and the diuine sublimitie of his vndefiled goodnesse, till hauing pluckt the vayle from off the face of Moses, we behold with pure eyes the tender bowels of his vnspeakable loue, to that Aethiopian Queene, the blacknesse of our nature;
but draws us to a higher meaning, agreeable to the Majesty of God, and the divine sublimity of his undefiled Goodness, till having plucked the Vail from off the face of Moses, we behold with pure eyes the tender bowels of his unspeakable love, to that aethiopian Queen, the blackness of our nature;
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the sacred Vnion, and Sacramentall coalition, of God and man, Christ & his Church, in the cords of loue,
the sacred union, and Sacramental coalition, of God and man, christ & his Church, in the cords of love,
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and the bands of mercie, for there is no similitude able to reach the depth hereof, shee will euer be in his sight, he will euer be in her thoughts, shee will be engrauened in the palmes of his hands, he will be placed as the signet of her arme.
and the bans of mercy, for there is no similitude able to reach the depth hereof, she will ever be in his sighed, he will ever be in her thoughts, she will be engrauened in the palms of his hands, he will be placed as the signet of her arm.
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Shall I tell you the claime of this interest, it is Loue, for that was strong as death, and cruell as the graue:
Shall I tell you the claim of this Interest, it is Love, for that was strong as death, and cruel as the graven:
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he spared not his life vnto death, but gaue it as a ransome for the sinnes of many,
he spared not his life unto death, but gave it as a ransom for the Sins of many,
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and sealed it with his bloud, crying to her as Galba to his souldiers:
and sealed it with his blood, crying to her as Galba to his Soldiers:
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Ego vester vos mihi, I am wholly deuoted vnto you, you are wholly deuoted vnto me:Ego vester vos mihi, I am wholly devoted unto you, you Are wholly devoted unto me:
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therefore will hee bee as a seale on her heart, and as a signet on her arme:
Therefore will he be as a seal on her heart, and as a signet on her arm:
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NONLATINALPHABET Put me as a seale on thy heart, and as a signet on thy arme:
Put me as a seal on thy heart, and as a signet on thy arm:
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The words of the Text are as a sacred armorie, where you haue a shield for the hand,
The words of the Text Are as a sacred armoury, where you have a shield for the hand,
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and a couer for the heart;
and a cover for the heart;
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or as an heauenly wardrobe, where me thinkes I see the cloake and the ring, which Iudah left with Tamar, the ratification and assurance of spirituall grace,
or as an heavenly wardrobe, where me thinks I see the cloak and the ring, which Iudah left with Tamar, the ratification and assurance of spiritual grace,
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and euerlasting holinesse, they hold some Analogie with the offices of state the seale and the signet, here is a seale, a broad seale for the largenesse of our hearts:
and everlasting holiness, they hold Some Analogy with the Offices of state the seal and the signet, Here is a seal, a broad seal for the largeness of our hearts:
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Put me as a seale on thy heart, here is a signet, a little signet for the roundnesse of our armes.Put me as a seal on thy heart, Here is a signet, a little signet for the roundness of our arms.
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As a signet on thine arme. As a signet on thine arm.
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Pauca at salutaria, expedita at sancta, (as we reade in Saluianus) short and holy, few and wholesome, breefe in words and precept,Pauca At salutaria, expedita At sancta, (as we read in Saluianus) short and holy, few and wholesome, brief in words and precept,
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but in sence durable and permanent.
but in sense durable and permanent.
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That which I shall punctually distinguish vnto you, is first the habit and ornament of the Church, that is, Christ and his righteousnesse implyed in the affixe of my Text, NONLATINALPHABET Put me, or set me.
That which I shall punctually distinguish unto you, is First the habit and ornament of the Church, that is, christ and his righteousness employed in the affix of my Text, Put me, or Set me.
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Secondly, the Part and the Subiect to be adorned, that is, the heart and the arme:
Secondly, the Part and the Subject to be adorned, that is, the heart and the arm:
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Put me on thy heart, and on thine arme. Thirdly, the figure and semblance, that is, a seale or a signet.Put me on thy heart, and on thine arm. Thirdly, the figure and semblance, that is, a seal or a signet.
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Put me as a seale on thy heart, and as a signet on thy arme. Put me as a seal on thy heart, and as a signet on thy arm.
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Last of all the superinduction, with a NONLATINALPHABET in the Originall, which is vpon, or the circumposition, with a NONLATINALPHABET, in the Septuagint which is about.
Last of all the superinduction, with a in the Original, which is upon, or the circumposition, with a, in the septuagint which is about.
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Put me as a seale on thy heart, and a signet about thine arme. Put me as a seal on thy heart, and a signet about thine arm.
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All this is gathered, and recapitulated in that of Paul to the Romans, Put ye on Christ Iesus,
All this is gathered, and Recapitulated in that of Paul to the Roman, Put you on christ Iesus,
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and take no care for the flesh to satisfie the lusts thereof. and take no care for the Flesh to satisfy the Lustiest thereof.
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But more perfectly in the same Apostle, to his Corinthians, Ye are bought with a price,
But more perfectly in the same Apostle, to his Corinthians, You Are bought with a price,
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therefore glorifie God, in your bodies, and in your soules: for they are his. He will be on thy heart, by Faith and Truth, and inward sanctification:Therefore Glorify God, in your bodies, and in your Souls: for they Are his. He will be on thy heart, by Faith and Truth, and inward sanctification:
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he will be on thy arme, by loue, and holinesse, and outward manifestation. He will be here, and he will be there, as a seale, or a signet:
he will be on thy arm, by love, and holiness, and outward manifestation. He will be Here, and he will be there, as a seal, or a signet:
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that bearing the markes of Christ Iesus, in our bodies, wee may be like those thousands of Israel, who were sealed in their fore-heads:
that bearing the marks of christ Iesus, in our bodies, we may be like those thousands of Israel, who were sealed in their foreheads:
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sealed and selected vnto the Lord, against the day of our redemption. Put him on thy heart, for he is the wisedome of God:
sealed and selected unto the Lord, against the day of our redemption. Put him on thy heart, for he is the Wisdom of God:
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Put him on thy arme, for he is the power of God: Put him on thy heart, for he is the life of thy soule:Put him on thy arm, for he is the power of God: Put him on thy heart, for he is the life of thy soul:
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Put him on thy arme, for he is the strength of thy flesh:Put him on thy arm, for he is the strength of thy Flesh:
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Put him on thy heart, for he is the onely begotten Sonne of God, who liueth in the bosome of his Father:Put him on thy heart, for he is the only begotten Son of God, who lives in the bosom of his Father:
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Put him on thy arme, for he is the mighty Redeemer of the world, that sitteth on the right hand of God in the glorie of the Father:Put him on thy arm, for he is the mighty Redeemer of the world, that Sitteth on the right hand of God in the glory of the Father:
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Put him on thy arme, that he may direct thine actions: Put him on thy heart, that he may settle thy affections:Put him on thy arm, that he may Direct thine actions: Put him on thy heart, that he may settle thy affections:
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Put him as a seale, and signet on both, that he may know thee for his owne,Put him as a seal, and signet on both, that he may know thee for his own,
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and bind thee to himselfe with an euerlasting couenant.
and bind thee to himself with an everlasting Covenant.
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Quid enim prodest, si Deum gestamus in fronte, & vitia in animo recondamus? as Saint Augustine hath obserued, What auailes it to haue God in the fore-head, Quid enim profits, si God gestamus in front, & Vices in animo recondamus? as Saint Augustine hath observed, What avails it to have God in the forehead,
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so we treasure vp wickednesse in the conscience? If he be on thy heart by studie and meditation, he will learne thee knowledge,so we treasure up wickedness in the conscience? If he be on thy heart by study and meditation, he will Learn thee knowledge,
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and make thee vnderstand the mysteries of his crosse, and the righteousnesse of his kingdome: If he be on thine arme for practice and imitation, he will order thy goings,
and make thee understand the Mysteres of his cross, and the righteousness of his Kingdom: If he be on thine arm for practice and imitation, he will order thy goings,
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and make thee delight in the way of truth, and the custodie of his precepts.
and make thee delight in the Way of truth, and the custody of his Precepts.
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If he be as a seale on the doore of thy heart, and the posts of thy arme, thou shalt not onely escape the punishment of the destroying Angell:
If he be as a seal on the door of thy heart, and the posts of thy arm, thou shalt not only escape the punishment of the destroying Angel:
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but exalt thy horne, and triumph with the Lord, and reioyce exceedingly in the power and glorie of his saluation.
but exalt thy horn, and triumph with the Lord, and rejoice exceedingly in the power and glory of his salvation.
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Thus doth God call vpon vs, but it is for our good and comfort. There is much pleasure in that we loue, though sometime absent:
Thus does God call upon us, but it is for our good and Comfort. There is much pleasure in that we love, though sometime absent:
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but then is our ioy full, and there is life in it, when that we loue is at hand and present:
but then is our joy full, and there is life in it, when that we love is At hand and present:
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Therefore will he be in oculis, & in osculis, as the signet of our arme, for sight and presence;
Therefore will he be in oculis, & in osculis, as the signet of our arm, for sighed and presence;
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as the seale of our hearts, for delight and remembrance. Put me as a seale on thy heart, and as a signet on thine arme.
as the seal of our hearts, for delight and remembrance. Put me as a seal on thy heart, and as a signet on thine arm.
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Hitherto wee haue lookt vpon the words of the Text, as so many coynes of gold & siluer, I shall now put them in the ballance of the Sanctuarie,
Hitherto we have looked upon the words of the Text, as so many coins of gold & silver, I shall now put them in the balance of the Sanctuary,
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and take their seuerall value, that so I may proceed to my first obseruation, Christ and his righteousnesse, implyed in the affixe of my Text NONLATINALPHABET Put me, or set me.
and take their several valve, that so I may proceed to my First observation, christ and his righteousness, employed in the affix of my Text Put me, or Set me.
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Some play the Criticks, and would haue the Church to speake vnto Christ, not Christ to the Church,
some play the Critics, and would have the Church to speak unto christ, not christ to the Church,
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because the affixe is not masculine, but of the seminine gender:
Because the affix is not masculine, but of the seminine gender:
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indeed if points and vowels had bene equall with the Originall, and not inuented after by the Iewish Rabbins, they might deserue hearing:
indeed if points and vowels had be equal with the Original, and not invented After by the Jewish Rabbis, they might deserve hearing:
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but since it is otherwise, our safest course is to run with the Fathers, I meane Theodoret, and the rest, who make Christ the spokesman,
but since it is otherwise, our Safest course is to run with the Father's, I mean Theodoret, and the rest, who make christ the spokesman,
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and that for himselfe, NONLATINALPHABET Put me and set me.
and that for himself, Put me and Set me.
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Great and wonderfull, is the beautie of the creature, such as might bewitch the heart of man, with the inchanting cup of deceitfull vanitie:
Great and wonderful, is the beauty of the creature, such as might bewitch the heart of man, with the enchanting cup of deceitful vanity:
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but whether yee looke vpon the brightnesse of the starres, whether ye behold the glorie of the Angels,
but whither ye look upon the brightness of the Stars, whither you behold the glory of the Angels,
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whether ye consider the treasures of the deepe, whether ye admire the power of the elements, from the center of the earth, to the circle of the heauens, there is nothing ought to be as a crowne to vs, saue that gracious light, which shined to Moses in the bush,
whither you Consider the treasures of the deep, whither you admire the power of the elements, from the centre of the earth, to the circle of the heavens, there is nothing ought to be as a crown to us, save that gracious Light, which shined to Moses in the bush,
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and sate in the Tabernacle amidst the golden Cherubins.
and sat in the Tabernacle amid the golden Cherubim.
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It is the word of Christ must be as the iewell of our eares, it is the yoke of Christ, must be as the chaine of our necks, it is the faith of Christ, must be as the girdle of our loynes, it is the iustice of Christ, must be as the clothing of our nakednesse:
It is the word of christ must be as the jewel of our ears, it is the yoke of christ, must be as the chain of our necks, it is the faith of christ, must be as the girdle of our loins, it is the Justice of christ, must be as the clothing of our nakedness:
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his crosse our standard, and his bloud our colours.
his cross our standard, and his blood our colours.
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What is the glorie and boasting of Christians, but in him that died for vs, in that name which is aboue euery name, in that name, in that name whereunto wee are baptized,
What is the glory and boasting of Christians, but in him that died for us, in that name which is above every name, in that name, in that name whereunto we Are baptised,
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and wherein we are blest? O thou Lord of hoasts and King of Israel, we adore thy maiestie, we honour thy mercie, the sacrifice of thy flesh, the oblation on the crosse, the price of our redemption, the riches of thy saluation, whereby thou hast paid our debt,
and wherein we Are blessed? O thou Lord of hosts and King of Israel, we adore thy majesty, we honour thy mercy, the sacrifice of thy Flesh, the oblation on the cross, the price of our redemption, the riches of thy salvation, whereby thou hast paid our debt,
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and reconciled vs to the Father.
and reconciled us to the Father.
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Therefore saith that chosen vessell, God forbid I should glorie in any thing, but in the crosse of our Lord Iesus Christ:
Therefore Says that chosen vessel, God forbid I should glory in any thing, but in the cross of our Lord Iesus christ:
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whereby the world is crucified to me, and I vnto the world: If any man preach other then yee haue receiued, let him be accurst:
whereby the world is Crucified to me, and I unto the world: If any man preach other then ye have received, let him be accursed:
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If any man receiue other then we haue preacht, let him be accurst. Saint Bernard giues the reason:If any man receive other then we have preached, let him be accursed. Saint Bernard gives the reason:
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Alijs rebus non tam ornati, quàm onerati sumus. Other things are more cumbersome then profitable:Alijs rebus non tam ornati, quàm onerati sumus. Other things Are more cumbersome then profitable:
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it is well if they prooue not hurtfull and pernicious, like that fatall habit, which the Turkish Emperors vsed to cast on those whom they meant to execute, famously knowne by the name of deaths mantle, in their stories.
it is well if they prove not hurtful and pernicious, like that fatal habit, which the Turkish Emperor's used to cast on those whom they meant to execute, famously known by the name of death's mantle, in their stories.
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What meaneth that of Christ for himselfe? Without me yee can do nothing, but in me ye haue life eternall? Or that of Paul against himselfe, Was Paul crucified for you,
What means that of christ for himself? Without me ye can do nothing, but in me you have life Eternal? Or that of Paul against himself, Was Paul Crucified for you,
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or were ye baptized into the name of Paul? But that wee should be wholly fixt on this obiect,or were you baptised into the name of Paul? But that we should be wholly fixed on this Object,
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and drawne from the loue, and the seruice, and the foolish admiration of euery creature. No man likes his friend, should loue his gift better then himselfe;
and drawn from the love, and the service, and the foolish admiration of every creature. No man likes his friend, should love his gift better then himself;
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and shall the Lord be pleased with such, that care more for his blessing, then for his goodnesse? I will not say,
and shall the Lord be pleased with such, that care more for his blessing, then for his Goodness? I will not say,
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but that he is most readie, to loose the bands of Orion, and to power downe the sweete influence of the Pleiades, as so many golden showers in the bosomes of his seruants:
but that he is most ready, to lose the bans of Orion, and to power down the sweet influence of the Pleiades, as so many golden showers in the bosoms of his Servants:
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yet is it his pleasure, wee should set more by his person, then by his fauours.
yet is it his pleasure, we should Set more by his person, then by his favours.
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Aurum in arca, Deus in conscientia (saith that learned Father Austin) God in the heart, is like gold in the coffer.Aurum in arca, Deus in conscientia (Says that learned Father Austin) God in the heart, is like gold in the coffer.
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Health to thy nauell, marrow to thy bones, cheere on thy table, musicke in thy feasts, sweetnesse in thy pleasures, securitie in thy honours, store in thy garners, plentie in thy vineyards, increase and fulnesse of all thy soule doth loue, or imagine.
Health to thy navel, marrow to thy bones, cheer on thy table, music in thy feasts, sweetness in thy pleasures, security in thy honours, store in thy garners, plenty in thy vineyards, increase and fullness of all thy soul does love, or imagine.
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Yet may we delight in the temporall benefits of our spirituall Isaac: the fatnesse of the earth,
Yet may we delight in the temporal benefits of our spiritual Isaac: the fatness of the earth,
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and the dew of heauen, so it be with relation to his glorie, Non ad corruptionem, sed ad consolationem, non ad illigandum sed vtendum, (as Saint Austin hath distinguished it) not to corruption, but to consolation:
and the due of heaven, so it be with Relation to his glory, Non ad corruptionem, sed ad consolationem, non ad illigandum sed vtendum, (as Saint Austin hath distinguished it) not to corruption, but to consolation:
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not to be entangled with their vanitie, but to be refresht with the lawfull vse of their supply and vertue.
not to be entangled with their vanity, but to be refreshed with the lawful use of their supply and virtue.
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It is not said, he that loueth father and mother, is vnworthy of me:
It is not said, he that loves father and mother, is unworthy of me:
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But he that loueth father, or mother, or brother, or sister, more then me, is vnworthy of me: But he that loves father, or mother, or brother, or sister, more then me, is unworthy of me:
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Neither is it a positiue vse, but a comparatiue that is here restrained.
Neither is it a positive use, but a comparative that is Here restrained.
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Well may the seede of Abraham embrace riches, and honour, and iurisdiction, and power, and due obseruance (as it were) from the sheaues of their brethren, together with the sweet encrease of the Sunne,
Well may the seed of Abraham embrace riches, and honour, and jurisdiction, and power, and due observance (as it were) from the sheaves of their brothers, together with the sweet increase of the Sun,
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and the sweet encrease of the Moone, as a reward of pietie, or the smell of a field, which the Lord hath blest:
and the sweet increase of the Moon, as a reward of piety, or the smell of a field, which the Lord hath blessed:
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but if it be more then him, they are vnworthy of him: or if it be not for him, they are vnworthy of him:
but if it be more then him, they Are unworthy of him: or if it be not for him, they Are unworthy of him:
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and therefore saith Ambrose, In omnibus istis fragret odor Christi, In all this let the sauour of Christ be fragrant,
and Therefore Says Ambrose, In omnibus istis fragret odour Christ, In all this let the savour of christ be fragrant,
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and his loue abound? Yea let it be predominant, and supereminent, as oyle on the top of water:
and his love abound? Yea let it be predominant, and supereminent, as oil on the top of water:
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that our water may be turned into wine, the rainy delights of watry pleasures, into the sweet wine of true ioy, and spirituall gladnesse.
that our water may be turned into wine, the rainy delights of watery pleasures, into the sweet wine of true joy, and spiritual gladness.
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It was the pride of Seneca, and he boasted much, Vbicunque ago, Demetrium circumfero, that wheresoeuer he went, he bare Demetrius with him, O that we could say the like of God! Vbicun { que } ago, Deum circumfero, Wheresoeuer I go, I beare Christ Iesus with me:
It was the pride of Senecca, and he boasted much, Vbicunque ago, Demetrius circumfero, that wheresoever he went, he bore Demetrius with him, Oh that we could say the like of God! Vbicun { que } ago, God circumfero, Wheresoever I go, I bear christ Iesus with me:
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the secret of my bosome, is as the house of Zacheus; where he was receiued with chearefulnesse,
the secret of my bosom, is as the house of Zacchaeus; where he was received with cheerfulness,
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and alacritie, it is not a materiall crucifixe, or a visible picture, wrought in gold,
and alacrity, it is not a material crucifix, or a visible picture, wrought in gold,
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or framed in siluer, but the sweet remembrance of my blessed Sauiour, that is euer with me:
or framed in silver, but the sweet remembrance of my blessed Saviour, that is ever with me:
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the print of his loue, the example of his vertue, the image of his goodnesse, the record of his mercie, all the miracles that he wrought for my conuersion, all the precepts that he gaue for my instruction, all the miseries and indignities that he endured and sustained for my libertie and saluation:
the print of his love, the Exampl of his virtue, the image of his Goodness, the record of his mercy, all the Miracles that he wrought for my conversion, all the Precepts that he gave for my instruction, all the misery's and indignities that he endured and sustained for my liberty and salvation:
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the power of his death, the triumph of his crosse, the glorie of his rising, the comfort of his appearing is that which I bind,
the power of his death, the triumph of his cross, the glory of his rising, the Comfort of his appearing is that which I bind,
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as signes vpon my arme, and lay as Camphire betweene my breasts. Vbicunque ago, Deum circumfero.
as Signs upon my arm, and lay as Camphire between my breasts. Vbicunque ago, God circumfero.
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Wheresoeuer I go, I beare Christ Iesus with me: as the lot of mine inheritance, as the crowne of my felicitie:
Wheresoever I go, I bear christ Iesus with me: as the lot of mine inheritance, as the crown of my felicity:
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NONLATINALPHABET (saith Alexandrinus) the friend of my bosome, the companion of my studie. It is the light of thy countenance, that was stampt vpon vs:
(Says Alexandrian) the friend of my bosom, the Companion of my study. It is the Light of thy countenance, that was stamped upon us:
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and it is the light of thy countenance that must shine within vs: if euer wee be as the Moone, faire, and beautifull:
and it is the Light of thy countenance that must shine within us: if ever we be as the Moon, fair, and beautiful:
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Whence shall the image of God, deriue her beautie, but from God? Whence shall the Spouse of Christ, take the ornaments of grace,
Whence shall the image of God, derive her beauty, but from God? Whence shall the Spouse of christ, take the Ornament of grace,
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and comelinesse, but from the treasure of his righteousnesse? Adultera anima (saith Austin) that soule is wicked,
and comeliness, but from the treasure of his righteousness? Adultera anima (Says Austin) that soul is wicked,
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and adulterous, guiltie of spirituall fornication, which embraceth the creature, and leaueth the Creator.
and adulterous, guilty of spiritual fornication, which Embraceth the creature, and Leaveth the Creator.
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There is no helpe for vs, but in that fountaine, which our Fathers thirsted in the wildernesse.
There is no help for us, but in that fountain, which our Father's thirsted in the Wilderness.
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It is with the heart of man, as with the hand of Moses: when he pluckt it out of his bosome, it was foule and leprous,
It is with the heart of man, as with the hand of Moses: when he plucked it out of his bosom, it was foul and leprous,
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when he put it in, it was faire and comely. Christ is our bosome, and the cure of our leprosie, the refuge of his Sanctuarie:
when he put it in, it was fair and comely. christ is our bosom, and the cure of our leprosy, the refuge of his Sanctuary:
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without him we are foule and leprous, with him honorable and glorious, sanctified and purged, from the leprosie of sinne, and the filth of iniquities.
without him we Are foul and leprous, with him honourable and glorious, sanctified and purged, from the leprosy of sin, and the filth of iniquities.
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We reade in the Stories of the Church, that when Antioch was troubled with a lamentable earthquake, Euphremion the Bishop receiued an Oracle, that euery one should write, Christus nohiscum, Christ be with vs, vpon the doores of their houses:
We read in the Stories of the Church, that when Antioch was troubled with a lamentable earthquake, Euphremion the Bishop received an Oracle, that every one should write, Christus nohiscum, christ be with us, upon the doors of their houses:
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which being done, the earthquake stayed, and the inhabitants were comforted.
which being done, the earthquake stayed, and the inhabitants were comforted.
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I know not how true that was, sure I am, if the faith of Christ be written vpon the doores of our hearts, it will not onely stay the feares,
I know not how true that was, sure I am, if the faith of christ be written upon the doors of our hearts, it will not only stay the fears,
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and the earth-quakes of our weake flesh, and ruinous habitations:
and the earthquakes of our weak Flesh, and ruinous habitations:
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but make strong our bars, and stablish the foundation of that spirituall building, that new Ierusalem, which came downe from heauen,
but make strong our bars, and establish the Foundation of that spiritual building, that new Ierusalem, which Come down from heaven,
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and is like vnto a Citie that is at vnitie within it selfe.
and is like unto a city that is At unity within it self.
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Thus you see there is much ground for a NONLATINALPHABET Put me, and that we should rather forsake nets,
Thus you see there is much ground for a Put me, and that we should rather forsake nets,
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& ship, with Iames & Andrew, yea the whole world, & our selues to boote,
& ship, with James & Andrew, yea the Whole world, & our selves to boot,
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then not to cleaue to him, that is aeternum gaudium, the fountaine of life, the author of blessednesse, the glorie of his Church, the honour of Paradise, the euerlasting ioy,
then not to cleave to him, that is aeternum gaudium, the fountain of life, the author of blessedness, the glory of his Church, the honour of Paradise, the everlasting joy,
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and great reward of men and of Angels:
and great reward of men and of Angels:
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that when the Prince of this world shall come, we may take vp the words of our Sauiour: Venit, sed nihil inuenit.
that when the Prince of this world shall come, we may take up the words of our Saviour: Venit, sed nihil inuenit.
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Indeed he came, but he found nothing in me, Iohn 14. 30. Yet there be that do more affect NONLATINALPHABET then NONLATINALPHABET, as Nicephorous writeth in historie.
Indeed he Come, but he found nothing in me, John 14. 30. Yet there be that doe more affect then, as Nicephorous Writeth in history.
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The image of Caesar, more then of Christ.
The image of Caesar, more then of christ.
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That which theeues may steale, and the moathes eate, and the rust consume, more then him that abides for euer.
That which thieves may steal, and the moths eat, and the rust consume, more then him that abides for ever.
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Others like the Gergasens, driue him out of their coasts, and will not abide he should come neare their houses,
Others like the gergesenes, driven him out of their coasts, and will not abide he should come near their houses,
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if once they see him in his distrest members, whether blind, or lame, or sicke, or naked, they cry with those Diuels in the Gospell.
if once they see him in his distressed members, whither blind, or lame, or sick, or naked, they cry with those Devils in the Gospel.
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Quid tibi & nobis fili Dauid? What haue we to do with thee ô thou Sonne of Dauid, dost thou come to vexe vs and trouble vs before the time? Yet there he is, and makes profession of it.Quid tibi & nobis fili David? What have we to do with thee o thou Son of David, dost thou come to vex us and trouble us before the time? Yet there he is, and makes profession of it.
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Esuriui, it is I, that was an hungrie, and ye gaue me no meate: it is I, that was athirst, and ye gaue me no drinke:Esuriui, it is I, that was an hungry, and you gave me no meat: it is I, that was athirst, and you gave me no drink:
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it is I, that was naked, and ye did not cloath me: it is I, that was in prison, and ye did not visit me.
it is I, that was naked, and you did not cloth me: it is I, that was in prison, and you did not visit me.
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Here might I knocke at the consciences of many, & examine what it is they lay to heart.
Here might I knock At the Consciences of many, & examine what it is they lay to heart.
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Hath not pride shut Christ out of the heart of the vaineglorious? Hath not pleasure shut Christ out of the heart of the voluptuous? Hath not profit shut Christ out of the heart of the couetous? Hath not strife,
Hath not pride shut christ out of the heart of the vainglorious? Hath not pleasure shut christ out of the heart of the voluptuous? Hath not profit shut christ out of the heart of the covetous? Hath not strife,
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and enuie, and contention, and diuision, quite shut him out of the heart of the turbulent and seditious? These are thy Gods ô Israel, which lead thee backe into the darknesse of Aegypt, Lares & Penates, those Idol gods that set vp altars in thy heart and rule in the temple of thy body.
and envy, and contention, and division, quite shut him out of the heart of the turbulent and seditious? These Are thy God's o Israel, which led thee back into the darkness of Egypt, Lares & Penates, those Idol God's that Set up Altars in thy heart and Rule in the temple of thy body.
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So that Christ may stand at the doore, and knocke, till his head be full of dew,
So that christ may stand At the door, and knock, till his head be full of due,
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and his lockes with the drops of the night, there be few will let him enter, crying as he doth in my Text,
and his locks with the drops of the night, there be few will let him enter, crying as he does in my Text,
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or rather in the Gospell, Volucres nidos, & vulpes foueas, the birds haue their nests, and the foxes their holes:
or rather in the Gospel, Volucres Nidos, & vulpes foueas, the Birds have their nests, and the foxes their holes:
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but the Sonne of man hath not whereon to lay his head. Yet is there a double place due to him, the one without, the other within:
but the Son of man hath not whereon to lay his head. Yet is there a double place due to him, the one without, the other within:
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the one on the heart, the other on the arme.
the one on the heart, the other on the arm.
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And so I passe from the ornament, to the subiect, from Christ Iesus the Bishop of our soules, to our hearts the sea, and palace of his residence.
And so I pass from the ornament, to the Subject, from christ Iesus the Bishop of our Souls, to our hearts the sea, and palace of his residence.
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Put me on thy heart, and put me on thy arme. Put me on thy heart, and put me on thy arm.
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NONLATINALPHABET, (as Nyssen writes in the life of Moses) heart and arme, are emblematicall, the one of contemplation, the other of action.
, (as Nyssen writes in the life of Moses) heart and arm, Are emblematical, the one of contemplation, the other of actium.
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Both due to God, and his seruice, but first hee calls for the heart, like wisedome in the Prouerbs.
Both due to God, and his service, but First he calls for the heart, like Wisdom in the Proverbs.
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My sonne giue me thy heart. My son give me thy heart.
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If our heart be the seate of loue, what is God but loue? If our heart be the keepers of our treasure, What is God but our treasure? he lay in the heart of the earth three dayes when he was abased:
If our heart be the seat of love, what is God but love? If our heart be the keepers of our treasure, What is God but our treasure? he lay in the heart of the earth three days when he was abased:
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but now he is exalted, let him rest in the earth of our hearts, from day, to day, and from generation, to generation.
but now he is exalted, let him rest in the earth of our hearts, from day, to day, and from generation, to generation.
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Though he be Lord of all, and command euery part, yet there would he set vp his throne,
Though he be Lord of all, and command every part, yet there would he Set up his throne,
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and place the septer of his dominion, as in the Metropolis of his Kingdome.
and place the scepter of his dominion, as in the Metropolis of his Kingdom.
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It is fitly resembled to a Castle, which being taken, and surprized, the whole Citie is forced to yeeld:
It is fitly resembled to a Castle, which being taken, and surprised, the Whole city is forced to yield:
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the vnderstanding her intelligence, the affections her counfellours, the sences her watchmen, the members her seruants:
the understanding her intelligence, the affections her counfellours, the Senses her watchmen, the members her Servants:
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Yet if the Lord do not keepe the Citie, it is all in vaine, and therefore saith the Euangelist, Intrauit Iesus in Castellum. The Lord went into the Castle,
Yet if the Lord do not keep the city, it is all in vain, and Therefore Says the Evangelist, Intrauit Iesus in Castellum. The Lord went into the Castle,
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or intrabit Iesus in Castellum, the Lord shall go into the Castle, that saluation may be our walls, and praise our gates.
or intrabit Iesus in Castellum, the Lord shall go into the Castle, that salvation may be our walls, and praise our gates.
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For if Satan get but footing, all is lost:
For if Satan get but footing, all is lost:
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Ierusalem will be as a heape of stones, and the abomination of desolation will light vpon our Citie.
Ierusalem will be as a heap of stones, and the abomination of desolation will Light upon our city.
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It was a controuersie betweene Plato, and Galen, whether the heart, or the braine, were the seat of life, and motion:
It was a controversy between Plato, and Galen, whither the heart, or the brain, were the seat of life, and motion:
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but the Church resolueth determinately, that our heart is the receptacle of heauenly grace, and spirituall inspiration.
but the Church resolveth determinately, that our heart is the receptacle of heavenly grace, and spiritual inspiration.
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In the naturall man it liues first, and dyes last: in the spirituall man it liues first, and dyes last.
In the natural man it lives First, and dies last: in the spiritual man it lives First, and dies last.
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Let the eye be darke, how great is that darknesse? let the heart be dead,
Let the eye be dark, how great is that darkness? let the heart be dead,
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how great is that deadnesse? a goodman bringeth forth good things out of the treasure of his heart;
how great is that deadness? a goodman brings forth good things out of the treasure of his heart;
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an euill man bringeth forth euill things out of the treasure of his heart. For as there is life in the heart:
an evil man brings forth evil things out of the treasure of his heart. For as there is life in the heart:
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so out of the heart, proceedeth thefts, and murders, fornications, and adulteries, the 15. and the 19. of Mathew. Be aduised then, who it is you place there.
so out of the heart, Proceedeth thefts, and murders, fornications, and adulteries, the 15. and the 19. of Matthew. Be advised then, who it is you place there.
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If Christ knocke let him not stay, he alone is that fire, which is able to soften thy heart,
If christ knock let him not stay, he alone is that fire, which is able to soften thy heart,
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though hard as iron, or impenetrable as the adamant, and make it, like melting waxe in the midst of thy bowels.
though hard as iron, or impenetrable as the adamant, and make it, like melting wax in the midst of thy bowels.
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He alone, is that bread, which is able to fill thy heart, the seuerall Angels of that capacious Trigonum, with the immensitie of his presence.
He alone, is that bred, which is able to fill thy heart, the several Angels of that capacious Trigonum, with the immensity of his presence.
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O let him not stand onely in thy forehead by show, and profession:
O let him not stand only in thy forehead by show, and profession:
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but call him into thy heart, by faith, and prayer, and deuout acknowledgement, and religious inuocation;
but call him into thy heart, by faith, and prayer, and devout acknowledgement, and religious invocation;
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else are ye like those that go into the Sunne, not for heate, or warmth, but to be seene, and to be admired:
Else Are you like those that go into the Sun, not for heat, or warmth, but to be seen, and to be admired:
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shall he cry to these, Vulnerasti cor meum, thou hast wounded my heart, thou hast wounded my heart with one of thine eyes;
shall he cry to these, Vulnerasti cor meum, thou hast wounded my heart, thou hast wounded my heart with one of thine eyes;
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and wilt not thou make answer, Paratum est cor meum, my heart is readie, ô God, my heart is ready? O the true Isaac, and beloued of his Father, this is that deare,
and wilt not thou make answer, Paratum est cor meum, my heart is ready, o God, my heart is ready? O the true Isaac, and Beloved of his Father, this is that deer,
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and onely beloued sonne, which he will haue thee offer.
and only Beloved son, which he will have thee offer.
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Almes, mercie, repentance, charitie, instruction, prophesie, contrition, humiliation, or whatsoeuer we can performe without a heart, is but as an offering without salt,
Alms, mercy, Repentance, charity, instruction, prophesy, contrition, humiliation, or whatsoever we can perform without a heart, is but as an offering without salt,
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and makes but an hatefull and prodigious sacrifice. If the Psalmists reioyce, it is in the innocencie of heart.
and makes but an hateful and prodigious sacrifice. If the Psalmists rejoice, it is in the innocence of heart.
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If the Apostle exhort, it is to simplicitie of heart. If the Lord be pleased, it is with vprightnesse of heart.
If the Apostle exhort, it is to simplicity of heart. If the Lord be pleased, it is with uprightness of heart.
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If the Law be ended, and the Gospell established, it is in loue, from a pure heart and a good conscience.
If the Law be ended, and the Gospel established, it is in love, from a pure heart and a good conscience.
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The end of the Law is loue, from a pure heart, and a good conscience, and faith vnfained. The end of the Law is love, from a pure heart, and a good conscience, and faith unfeigned.
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I remember God charged the Priest to sanctifie the breast of their shake offering, as well as the shoulder of the heaue offering.
I Remember God charged the Priest to sanctify the breast of their shake offering, as well as the shoulder of the heave offering.
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That we might see, it is not so much the outward man, as the inward, wherein he delighteth,
That we might see, it is not so much the outward man, as the inward, wherein he delights,
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neither is it enough to beare Christ in the head, as Minerua did Iupiter, vnlesse we beare him in the heart, as Mary did our Sauiour.
neither is it enough to bear christ in the head, as Minerva did Iupiter, unless we bear him in the heart, as Marry did our Saviour.
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Grauidare potuit, grauare non potuit beatam virginem. Grauidare Potuit, grauare non Potuit Beatific virginem.
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He might well fill her wombe with the glorie of his flesh, he could not burden her, with trouble of his presence:
He might well fill her womb with the glory of his Flesh, he could not burden her, with trouble of his presence:
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How then will they satisfie this demaund, that haue no heart vnto goodnesse? The armie Philopoemen is likened vnto a man, that hath legs & feete, but no belly:
How then will they satisfy this demand, that have no heart unto Goodness? The army Philopoemen is likened unto a man, that hath legs & feet, but no belly:
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because they wanted money, which is the heart of warre: so I feare in the Church militant, there be diuerse that haue legs, and feete, but no bellie:
Because they wanted money, which is the heart of war: so I Fear in the Church militant, there be diverse that have legs, and feet, but no belly:
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they haue the legges and the feete of outward conuersation, but they want the heart and the belly of inward deuotion.
they have the legs and the feet of outward Conversation, but they want the heart and the belly of inward devotion.
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Non vitae sed famae negotiatores, (as Tertul. makes the charachter) such as negotiate and trade more for a good name, then for a good life:Non vitae sed Famae Negotiators, (as Tertulian makes the charachter) such as negotiate and trade more for a good name, then for a good life:
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for a good report, then a good conscience. If the Lord will be on the eare, who so readie to attend his word,
for a good report, then a good conscience. If the Lord will be on the ear, who so ready to attend his word,
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and to call for a Sermon? If the Lord will be on the tongue, who so forward to confesse his name,
and to call for a Sermon? If the Lord will be on the tongue, who so forward to confess his name,
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or to speake of Religion, till they haue turned Sacramentum in sermonem, (as Saluianus speakes) the sacred vse, of his glorious name, into vaine babling,
or to speak of Religion, till they have turned Sacramentum in sermonem, (as Saluianus speaks) the sacred use, of his glorious name, into vain babbling,
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and the foolish contention of words and trifles.
and the foolish contention of words and trifles.
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But let him call for the heart, they are quite blanke, either it is losteth the cares of this world,
But let him call for the heart, they Are quite blank, either it is losteth the Cares of this world,
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or sold to worke deceit and wickednesse.
or sold to work deceit and wickedness.
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Thus haue they a shew of godlinesse, but denie the power thereof, like fidlers, that are more carefull in tuning their instruments, then in tuning their liues:
Thus have they a show of godliness, but deny the power thereof, like fiddlers, that Are more careful in tuning their Instruments, then in tuning their lives:
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their tongues are their instruments, if they be in tune, and the strings thereof well set, to faire language and glozing hypocrisie, all is well:
their tongues Are their Instruments, if they be in tune, and the strings thereof well Set, to fair language and glozing hypocrisy, all is well:
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they haue done their parts, and dutie, I know not whether I may say they haue no heart,
they have done their parts, and duty, I know not whither I may say they have no heart,
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or a double heart, NONLATINALPHABET as Hebricians vse to speake, a heart, and a heart, one for Christ, another for Belial, one for God, another for the Diuell.
or a double heart, as Hebricians use to speak, a heart, and a heart, one for christ, Another for Belial, one for God, Another for the devil.
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Sure I am, they are cardiaci, and fall vnder the curse, the wise man hath denounced, Vae duplici cordi, Woe to the double heart,
Sure I am, they Are cardiaci, and fallen under the curse, the wise man hath denounced, Vae Duplicity Cordii, Woe to the double heart,
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for the Lord will not part stakes with any, neither hath righteousnesse any communication with vnrighteousnes.
for the Lord will not part stakes with any, neither hath righteousness any communication with unrighteousness.
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They are not many hearts, but one, that he desireth, howbeit the conditions thereof be diuerse.
They Are not many hearts, but one, that he Desires, howbeit the conditions thereof be diverse.
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For it must be a new heart, and a cleane heart, & a sound heart,
For it must be a new heart, and a clean heart, & a found heart,
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and a broken heart, renewed by his word, clensed in his bloud, sound by the truth of doctrine, broken by the contrition of spirit, else will he forsake the tabernacle of our body,
and a broken heart, renewed by his word, cleansed in his blood, found by the truth of Doctrine, broken by the contrition of Spirit, Else will he forsake the tabernacle of our body,
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and abhorre both heart and arme, which is the second receptacle of our Sauiour. Put me vpon thy arme.
and abhor both heart and arm, which is the second receptacle of our Saviour. Put me upon thy arm.
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For though Loue precede Faith in order of perfection, yet Faith precedes Loue in order of generation;
For though Love precede Faith in order of perfection, yet Faith precedes Love in order of generation;
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did the Prophet begin to speake before the heart waxt hot, and the fire was kindled in his breast? First beleeue with thy heart,
did the Prophet begin to speak before the heart waxed hight, and the fire was kindled in his breast? First believe with thy heart,
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then confesse with thy mouth, yet so that heart, and mouth, and hand, and arme, may go together.
then confess with thy Mouth, yet so that heart, and Mouth, and hand, and arm, may go together.
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Good workes ioyned to Faith, are as a strong building on a good foundation:
Good works joined to Faith, Are as a strong building on a good Foundation:
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the building of gold, and siluer, vpon that ground which is laid of old, I meane Christ Iesus.
the building of gold, and silver, upon that ground which is laid of old, I mean christ Iesus.
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Mary had no sooner borne Christ in her wombe, and presented him in the Temple, but Simeon takes him in his armes, and embraceth him ioyfully.Marry had no sooner born christ in her womb, and presented him in the Temple, but Simeon Takes him in his arms, and Embraceth him joyfully.
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For we must not be ashamed of our profession, but carrie the ensigne of our Sauiour openly before vs, that so the vertue,
For we must not be ashamed of our profession, but carry the ensign of our Saviour openly before us, that so the virtue,
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and the patience, and the meeknesse, and the obedience of Christ Iesus, may be found in euery part; but chiefly in our actions.
and the patience, and the meekness, and the Obedience of christ Iesus, may be found in every part; but chiefly in our actions.
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Christ on the heart, is like seed on the earth: Christ on the arme, is like corne on the eare.
christ on the heart, is like seed on the earth: christ on the arm, is like corn on the ear.
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Christ on the heart, like a tree planted by the riuers of water:
christ on the heart, like a tree planted by the Rivers of water:
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Christ on the arme, like a tree bringing fruit in time of Autumne, and therefore true Religion,
christ on the arm, like a tree bringing fruit in time of Autumn, and Therefore true Religion,
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and vndefiled before God, is practicall, and operatiue, in the workes of mercie: To visit the fatherlesse, and widowes in aduersitie:
and undefiled before God, is practical, and operative, in the works of mercy: To visit the fatherless, and Widows in adversity:
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and to keepe our selues vnspotted of the world. and to keep our selves unspotted of the world.
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If our lips drop hony, by the preaching of his word, and the sweetnesse of his doctrine it is good and commendable,
If our lips drop honey, by the preaching of his word, and the sweetness of his Doctrine it is good and commendable,
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but if our hands drop myrh, by the crucifying of him, and the mortification of our earthly members by the obedience of Christ,
but if our hands drop Myrrh, by the crucifying of him, and the mortification of our earthly members by the Obedience of christ,
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and the perfect imitation of Christian holinesse, it is most comfortable and heauenly.
and the perfect imitation of Christian holiness, it is most comfortable and heavenly.
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There be that follow the paths of Christ, and (to vse the words of Saluianus) Patentiora faciunt Domini vestigia, they make the footsteps of our Sauiour more plaine and easie, by the example of their vertue,
There be that follow the paths of christ, and (to use the words of Saluianus) Patentiora faciunt Domini vestigia, they make the footsteps of our Saviour more plain and easy, by the Exampl of their virtue,
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and the euidence of their bountie.
and the evidence of their bounty.
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These be they which beare him in their armes, and carrie him as a lampe burning in their hands for the benefit of others.
These be they which bear him in their arms, and carry him as a lamp burning in their hands for the benefit of Others.
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Do men gather figs of thornes, or grapes of thistles? Ye shall know them by their fruite. Do men gather figs of thorns, or grapes of thistles? You shall know them by their fruit.
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And as Christ said of himselfe, interrogate opera, aske my workes, for they speake of me:
And as christ said of himself, interrogate opera, ask my works, for they speak of me:
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so may we say of them, interrogate opera, aske their workes, for they speake of them, looke not on the face, regard not the voice, they may haue the voice of Iacob, but the hands of Esau: enquire of their workes, they beare witnesse of them,
so may we say of them, interrogate opera, ask their works, for they speak of them, look not on the face, regard not the voice, they may have the voice of Iacob, but the hands of Esau: inquire of their works, they bear witness of them,
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and are the surest markes of euery Christian. Auditur cum videtur saith Tertullian, A good Philosopher is best heard, when hee is seene;
and Are the Surest marks of every Christian. Auditur cum videtur Says Tertullian, A good Philosopher is best herd, when he is seen;
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and a true Christian best knowne, by the glasse of his life, and the president of his actions.
and a true Christian best known, by the glass of his life, and the president of his actions.
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It is a good resemblance that ancient Father vsed in his Moralls. Alis feriunt, vbi opera ostendunt.
It is a good resemblance that ancient Father used in his Morals. Aloes feriunt, vbi opera ostendunt.
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The works of the Saints, are as the wings of the Cherubins that touch one another:
The works of the Saints, Are as the wings of the Cherubim that touch one Another:
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for as they smite one another by their wings:
for as they smite one Another by their wings:
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so we excite one another by our workes, and prouoke (as it were) to godlinesse of liuing, remember then (I beseech you) the end of your vocation, that ye are the workmanship of God, created in Christ Iesus to good workes:
so we excite one Another by our works, and provoke (as it were) to godliness of living, Remember then (I beseech you) the end of your vocation, that you Are the workmanship of God, created in christ Iesus to good works:
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That he gaue his life for you, to the end you might be a peculiar to himselfe, zealous of good workes:
That he gave his life for you, to the end you might be a peculiar to himself, zealous of good works:
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die vnto sinne, liue vnto righteousnesse, cast of the workes of darknesse, put on the armour of light, that ye may be worthy of the Gospell of Christ,
die unto sin, live unto righteousness, cast of the works of darkness, put on the armour of Light, that you may be worthy of the Gospel of christ,
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and the doctrine of our Sauiour in all things may be honoured.
and the Doctrine of our Saviour in all things may be honoured.
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Ye are they, of whom the Apostle doth trauell in birth, that Christ may be formed in you,
You Are they, of whom the Apostle does travel in birth, that christ may be formed in you,
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and you transformed into him, as well in arme as in heart, as well in body as in spirit.
and you transformed into him, as well in arm as in heart, as well in body as in Spirit.
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O let it neuer be said of these blessed armes, the armes of your workes,
O let it never be said of these blessed arms, the arms of your works,
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as Milo said of his armes, the armes of his flesh, Hi mortui sunt, they are dead,
as Milo said of his arms, the arms of his Flesh, Him Deads sunt, they Are dead,
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and there is no life in them.
and there is no life in them.
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But let the power, and the courage, and the vigour, and the Spirit of Christ Iesus, quicken and make ye vigetatiue in all goodnesse.
But let the power, and the courage, and the vigour, and the Spirit of christ Iesus, quicken and make you vigetatiue in all Goodness.
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Anatomists do obserue, there is a veine runnes from the heart to the arme, and bounds on the finger, where the ring is worne,
Anatomists do observe, there is a vein runs from the heart to the arm, and bounds on the finger, where the ring is worn,
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if Christ be our ring and seale, he must be so on the arme, that he leaue not the heart,
if christ be our ring and seal, he must be so on the arm, that he leave not the heart,
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so on the heart, that he reach vnto the arme, for direction of faith and manners.
so on the heart, that he reach unto the arm, for direction of faith and manners.
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Here might I call heauen and earth to record, and witnesse before God and his Angels,
Here might I call heaven and earth to record, and witness before God and his Angels,
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how iniuriously we are traduced, to despise the Law, and not to care for the decalogue, to rely vpon a naked faith, without the fruite of holinesse,
how injuriously we Are traduced, to despise the Law, and not to care for the decalogue, to rely upon a naked faith, without the fruit of holiness,
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or the obseruation of his precepts.
or the observation of his Precepts.
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Oh thou which bindest thy words, as signes vpon our armes, and as frontlets betweene our eyes, pleade our cause,
O thou which bindest thy words, as Signs upon our arms, and as frontlets between our eyes, plead our cause,
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and vindicate vs from this calumnie:
and vindicate us from this calumny:
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tell these men, thou art not onely as a seale vpon our hearts, by the knowledge of thy truth,
tell these men, thou art not only as a seal upon our hearts, by the knowledge of thy truth,
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but as a signet vpon our armes, by the conformitie of life, and the exercise of holinesse.
but as a signet upon our arms, by the conformity of life, and the exercise of holiness.
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And so I hasten to the seale, and closure of discourse: which is the forme and semblance, and that is a seale or a signet.
And so I hasten to the seal, and closure of discourse: which is the Form and semblance, and that is a seal or a signet.
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Put me as a seale, and a signet. Well may hee be tearmed a seale, that is, the brightnesse of his Fathers glorie,Put me as a seal, and a signet. Well may he be termed a seal, that is, the brightness of his Father's glory,
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and the engrauen forme of his substance, but that which is here a seale or a signet, is onely NONLATINALPHABET in the Originall.
and the engraved Form of his substance, but that which is Here a seal or a signet, is only in the Original.
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A ring, or a seale, that as we haue borne the image of the earthly,
A ring, or a seal, that as we have born the image of the earthly,
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so we may beare the image of the heauenly, by similitude and conformitie to our Sauiour:
so we may bear the image of the heavenly, by similitude and conformity to our Saviour:
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whether in his obedience and his righteousnesse, or in his patience and his sufferings.
whither in his Obedience and his righteousness, or in his patience and his sufferings.
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For as no siluer is currant, vnlesse it beare the image & superscription of the Emperour:
For as no silver is currant, unless it bear the image & superscription of the Emperor:
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so there is nothing auaileable before God, without the stamp of his Sonne, and the character of our Sauiour.
so there is nothing available before God, without the stamp of his Son, and the character of our Saviour.
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Thoughts, vowes, meditations, prayers, intentions, actions, are but vaine and friuolous, and will neuer be able to purchase heauen,
Thoughts, vows, meditations, Prayers, intentions, actions, Are but vain and frivolous, and will never be able to purchase heaven,
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vnlesse they be sealed in Christ, and the assurance of his mercie: in whom all the promises of God, are yea and Amen.
unless they be sealed in christ, and the assurance of his mercy: in whom all the promises of God, Are yea and Amen.
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This made the Church in her Liturgie, seale vp her petitions in the name and mediation of Christ Iesus:
This made the Church in her Liturgy, seal up her petitions in the name and mediation of christ Iesus:
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in all her supplications, and intercessions, she doth adiure God, and bind him (as it were) by this seale, Per Iesum Christum Dominum nostrum, Through Iesus Christ our Lord, through Iesus Christ our onely mediator and redeemer.
in all her supplications, and intercessions, she does adjure God, and bind him (as it were) by this seal, Per Jesus Christ Dominum nostrum, Through Iesus christ our Lord, through Iesus christ our only Mediator and redeemer.
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I will not draw my Text to the Crosse in Baptisme, because it is not said, he will be a seale,
I will not draw my Text to the Cross in Baptism, Because it is not said, he will be a seal,
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but as a seale, and there is a good meaning of that in Saint Austin, Deus amat signorum suorum factores, non pictores:
but as a seal, and there is a good meaning of that in Saint Austin, Deus amat signorum suorum Factors, non Pictures:
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Yet let me tell the turbulent Schismaticke, and factious Noualist, that it is an ancient Ceremonie, deriued from the Primitiue Church, grounded vpon reason, and obseruation.
Yet let me tell the turbulent Schismatic, and factious Noualist, that it is an ancient Ceremony, derived from the Primitive Church, grounded upon reason, and observation.
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For what is the signe of Christ, but the Crosse of our Sauiour, are not the Sacraments of God, the seales of God? wherein we are sealed and confirmed, by the arrabon and witnesse of his Spirit? As the doores and threshold were signed with the bloud of the Paschall Lambe:
For what is the Signen of christ, but the Cross of our Saviour, Are not the Sacraments of God, the Seals of God? wherein we Are sealed and confirmed, by the arrabon and witness of his Spirit? As the doors and threshold were signed with the blood of the Paschal Lamb:
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so it is the bloud of Christ, our true Passouer, that doth seale both our hearts, and foreheads;
so it is the blood of christ, our true Passover, that does seal both our hearts, and foreheads;
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I do not say with Austin, Repellit exterminatorem, si Christū inueniat habitatorem, Though in his 50. Tract vpon Iohn, it be twise repeated, within the space of sixe lines.
I do not say with Austin, Repellit exterminatorem, si Christū Inveniat habitatorem, Though in his 50. Tract upon John, it be twice repeated, within the Molle of sixe lines.
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Yet let me borrow so much from that learned Father, Nihil olim in carne intolerabilius, nihil modo in fronte gloriosius.
Yet let me borrow so much from that learned Father, Nihil Once in Carnem intolerabilius, nihil modo in front Gloriosius.
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Heretofore there was nothing more bloudy, and intollerable to the renting of our flesh, and the tearing of our bodies:
Heretofore there was nothing more bloody, and intolerable to the renting of our Flesh, and the tearing of our bodies:
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Now there is nothing more glorious, and honourable, to the acknowledgement of faith, and the beautifying of our foreheads.
Now there is nothing more glorious, and honourable, to the acknowledgement of faith, and the beautifying of our foreheads.
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But what meanes the seale of my Text? And why is he desirous to be as a signet? Take it actiuely, take it passiuely,
But what means the seal of my Text? And why is he desirous to be as a signet? Take it actively, take it passively,
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for the impression that is made, or the seale and ring, that maketh the impression, it is diuersly vsed,
for the impression that is made, or the seal and ring, that makes the impression, it is diversely used,
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and hath many singular effects, Ad custodiam, ad notificationem, ad gratiam, ad confirmationem:
and hath many singular effects, Ad custodiam, ad notificationem, ad gratiam, ad confirmationem:
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For beautie and exornation, that his glorie may shine in vs, for distinction and notification, that we might be knowne from strangers,
For beauty and exornation, that his glory may shine in us, for distinction and notification, that we might be known from Strangers,
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for custodie and preseruation, that nothing go in nor out to annoy and hurt vs. For assurance and confirmation, that we be not drawne from God,
for custody and preservation, that nothing go in nor out to annoy and hurt us For assurance and confirmation, that we be not drawn from God,
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or relinquish the truth of our profession.
or relinquish the truth of our profession.
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Thus are wee become as an enclosed garden, or a fountaine sealed vp, like that Eastgate in Ezechiels Sanctuary, which was shut and might not be opened, lest any should enter. Open locks tempt theeues:
Thus Are we become as an enclosed garden, or a fountain sealed up, like that Eastgate in Ezechiels Sanctuary, which was shut and might not be opened, lest any should enter. Open locks tempt thieves:
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but that which is sealed remaines inuiolate. So if Faith, and Truth, and hope, and ioy, and the graces of the Spirit,
but that which is sealed remains inviolate. So if Faith, and Truth, and hope, and joy, and the graces of the Spirit,
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and the mysteries of our saluation, be not sealed in Christ, they may be stolne from our hearts,
and the Mysteres of our salvation, be not sealed in christ, they may be stolen from our hearts,
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and become a prey to the enemy. But if they lie vnder this seale, they are fast and sure:
and become a prey to the enemy. But if they lie under this seal, they Are fast and sure:
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No heresie, no vanity, no crueltie, nor policie, shall be able to rob and spoyle vs of our glorie.
No heresy, no vanity, no cruelty, nor policy, shall be able to rob and spoil us of our glory.
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Well may Satan come in, like a theefe by the windowes, and enter through the passages of our sence:
Well may Satan come in, like a thief by the windows, and enter through the passages of our sense:
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if once he espie this seale vpon the heart, he will recoyle, and fly backe. It is a strong munition, able to repulse, and exterminate all the diuels in hell,
if once he espy this seal upon the heart, he will recoil, and fly back. It is a strong munition, able to repulse, and exterminate all the Devils in hell,
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though multiplyed and banded in troopes and legions.
though multiplied and banded in troops and legions.
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Now we haue the force of the Originall, and the emphasis of Septuagint, the one vpon, the other about, he will be vpon our hearts to suppresse the euill that is within,
Now we have the force of the Original, and the emphasis of septuagint, the one upon, the other about, he will be upon our hearts to suppress the evil that is within,
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and to preuent the danger that is without, he will be about the arme, that wee may be enuironed on euery side,
and to prevent the danger that is without, he will be about the arm, that we may be environed on every side,
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and secured from the inrode of spirituall wickednesse.
and secured from the inroad of spiritual wickedness.
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Should I distinctly prosecute the seuerall vertues of this seale, you might call for a seale vnto my lippes:
Should I distinctly prosecute the several Virtues of this seal, you might call for a seal unto my lips:
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and therefore I labour to be short.
and Therefore I labour to be short.
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Yet is there one meaning of this Embleme, which I may not forget, and that is loue,
Yet is there one meaning of this Emblem, which I may not forget, and that is love,
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and honour, with a deare respect, and most precious estimation.
and honour, with a deer respect, and most precious estimation.
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Consider that of Ieremie, If he were as the seale of my right hand, yet would I plucke him thence.
Consider that of Ieremie, If he were as the seal of my right hand, yet would I pluck him thence.
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Remember that of Haggai, I will make him as the signet of mine arme, because I haue chosen him:
remember that of Chaggai, I will make him as the signet of mine arm, Because I have chosen him:
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what doth this sound, but of grace and fauour? It is the seale of our ring,
what does this found, but of grace and favour? It is the seal of our ring,
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and the image of our friend, whereof we are proud and boast. Ventilat aestiuum digitis sudantibus aurum:
and the image of our friend, whereof we Are proud and boast. Ventilat aestiuum digitis sudantibus aurum:
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Thus will he be as the seale of our hand, or as the gemme of our finger, that he may be held more deare and pretious,
Thus will he be as the seal of our hand, or as the gem of our finger, that he may be held more deer and precious,
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then thousands of gold and siluer:
then thousands of gold and silver:
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For what is more sweete, what more pleasing, what more glorious, what more honourable, then Christ Iesus? at whose beautie, the Sunne and the Moone are abashed, on whose face the Angels looke with admiration, and astonishment.
For what is more sweet, what more pleasing, what more glorious, what more honourable, then christ Iesus? At whose beauty, the Sun and the Moon Are abashed, on whose face the Angels look with admiration, and astonishment.
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His power made vs, the power of his God-head: his weakenesse saued vs, the weakenesse of his manhood.
His power made us, the power of his Godhead: his weakness saved us, the weakness of his manhood.
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Therefore may he iustly set his marke vpon vs, yet is it not the rubie, or the chrysolite,
Therefore may he justly Set his mark upon us, yet is it not the ruby, or the Chrysolite,
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or the saphir, or the diamond, or any other pretious stone, that he would stocke and graft in vs,
or the saphir, or the diamond, or any other precious stone, that he would stock and grafted in us,
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but himselfe, the image of himselfe, more deare and precious, then all the world beside. O that we did esteeme him as a rich pearle, or iewell of great price,
but himself, the image of himself, more deer and precious, then all the world beside. O that we did esteem him as a rich pearl, or jewel of great price,
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and incomparable value, and not onely so, but in this imitate Cleopatra, put him into our draft,
and incomparable valve, and not only so, but in this imitate Cleopatra, put him into our draft,
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and traiect him into our bowels, with the hunger and thirst of righteousnesse.
and traiect him into our bowels, with the hunger and thirst of righteousness.
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We know the zeale of that Theban Captaine, when being brought into the campe halfe dead, he asked whether his shield were taken by the enemie,
We know the zeal of that Theban Captain, when being brought into the camp half dead, he asked whither his shield were taken by the enemy,
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as if nothing else were to be regarded; and when he found it safe, he began to kisse it and reuiue againe:
as if nothing Else were to be regarded; and when he found it safe, he began to kiss it and revive again:
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Such ought to be our zeale toward Christ, the shield of our defence, and the seale of our redemption.
Such ought to be our zeal towards christ, the shield of our defence, and the seal of our redemption.
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What is the Church but as a garden? What are we but as spirituall Bees? O let vs sucke the flowers,
What is the Church but as a garden? What Are we but as spiritual Bees? O let us suck the flowers,
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and draw the sweetnesse, and neuer rest, till we haue made a hiue of our soules and bodies:
and draw the sweetness, and never rest, till we have made a hive of our Souls and bodies:
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that our hearts may be as waxe, softened, and mollified, for the impression of this seale,
that our hearts may be as wax, softened, and mollified, for the impression of this seal,
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and nothing but this, I meane, Christ Iesus and him crucified. The place he chuseth for himselfe, is the heart, by faith and confidence:
and nothing but this, I mean, christ Iesus and him Crucified. The place he chooseth for himself, is the heart, by faith and confidence:
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the arme, by loue, and charitable operations: and that as a seale, or a signet, for esteeme and dignity.
the arm, by love, and charitable operations: and that as a seal, or a signet, for esteem and dignity.
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Let me therefore once more beseech you, that you would all be keepers of this seale, without which nothing is to bee held:
Let me Therefore once more beseech you, that you would all be keepers of this seal, without which nothing is to be held:
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but chiefly the house of Aaron and the Tribe of Leuie, whether God hath placed vs,
but chiefly the house of Aaron and the Tribe of Levy, whither God hath placed us,
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as the signet of his arme, iudge you, there is peace within our walls, and plenteousnesse within our palaces, we sit vnder our vines,
as the signet of his arm, judge you, there is peace within our walls, and plenteousness within our palaces, we fit under our vines,
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and our figtrees, and there is none to make vs affraid:
and our figtrees, and there is none to make us afraid:
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our sonnes grow vp as young plants, and our daughters as the polisht corners of the Temple: our garners abound;
our Sons grow up as young plants, and our daughters as the polished corners of the Temple: our garners abound;
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and are full of all manner of store, our sheepe bring forth thousands, and ten thousands in our folds:
and Are full of all manner of store, our sheep bring forth thousands, and ten thousands in our folds:
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our oxen are strong to labour, and there is no decay, no leading captiue, no complaining in our streets.
our oxen Are strong to labour, and there is no decay, no leading captive, no complaining in our streets.
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Thus hath he put vs, as the seale of his heart, and as the signet of his arme, by the care of his loue,
Thus hath he put us, as the seal of his heart, and as the signet of his arm, by the care of his love,
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and the tendernesse of his affection.
and the tenderness of his affection.
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Not to do the like with him, and to answer loue by loue, were great inhumanity, wonderfull impietie:
Not to do the like with him, and to answer love by love, were great inhumanity, wonderful impiety:
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he doth not so with other Nations, he rather maketh them as a marke to shoote at in the fiercenesse of his displeasure:
he does not so with other nations, he rather makes them as a mark to shoot At in the fierceness of his displeasure:
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but let vs neuer forget his abundant louing kindnesse, crying with Saint Bernard, Sufficit amor Christi, the loue of Christ sufficeth, in him alone we are rich, and haue enough:
but let us never forget his abundant loving kindness, crying with Saint Bernard, Sufficit amor Christ, the love of christ Suffices, in him alone we Are rich, and have enough:
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he is very sweet and delectable, the rest of our labour, the stay of our pilgrimage, the comfort of our heauines, the pledge of blessednesse.
he is very sweet and delectable, the rest of our labour, the stay of our pilgrimage, the Comfort of our heaviness, the pledge of blessedness.
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That as now we are as the seale of his left hand, by temporall fauours:
That as now we Are as the seal of his left hand, by temporal favours:
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so hereafter we may be as the seale of his right hand, by his euerlasting mercies.
so hereafter we may be as the seal of his right hand, by his everlasting Mercies.
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Which the Lord grant, for the merits of his Sonne, to whom with the Spirit, three persons,
Which the Lord grant, for the merits of his Son, to whom with the Spirit, three Persons,
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and one God, be honour, and glorie, power, and maiestie, this day and for euer. Amen.
and one God, be honour, and glory, power, and majesty, this day and for ever. Amen.
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THE SECOND SERMON.
THE SECOND SERMON.
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PSAL. 45. 5. Good lucke haue thou with thine honour, ride on, for the word of truth, and meekenesse, and righteousnesse.
PSALM 45. 5. Good luck have thou with thine honour, ride on, for the word of truth, and meekness, and righteousness.
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CHrist is the end of the Law (saith the Apostle) yea and of the figures, and of the Ceremonies:
christ is the end of the Law (Says the Apostle) yea and of the figures, and of the Ceremonies:
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towards him they all looke, from him they receiue their accomplishment and perfection. He is the Moses that shewes vs the true God, and teacheth vs his Law:
towards him they all look, from him they receive their accomplishment and perfection. He is the Moses that shows us the true God, and Teaches us his Law:
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He is the Ioshua that destroyeth our enemies, and brings vs vnto Canaan: He the Dauid, that smote Goliah: He the Solomon, that built a temple, a temple (I say) not made with hands, but eternall in the heauens.
He is the Ioshua that Destroyeth our enemies, and brings us unto Canaan: He the David, that smote Goliath: He the Solomon, that built a temple, a temple (I say) not made with hands, but Eternal in the heavens.
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Where then shall I go for the meaning of these words? but to that vniuersall center, of euery line within this sacred volume? Non recedamus à lapide angulari (saith Austin) There is no departing from the corner stone,
Where then shall I go for the meaning of these words? but to that universal centre, of every line within this sacred volume? Non recedamus à Lapide angulari (Says Austin) There is no departing from the corner stone,
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vnlesse we meane to loose our way. Christ is the landmark, and boundary of this and other prophesies;
unless we mean to lose our Way. christ is the landmark, and boundary of this and other prophecies;
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what though Dauid write vnto the King, or speake of his sonne? It is the beloued Sonne of God, that lyeth in the bosome of the Father, that is the subiect of his prediction:
what though David write unto the King, or speak of his son? It is the Beloved Son of God, that lies in the bosom of the Father, that is the Subject of his prediction:
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Thus doth one wheele, run within another, as in the vision of Ezechiel, Christ in Solomon, and grace in Christ:
Thus does one wheel, run within Another, as in the vision of Ezechiel, christ in Solomon, and grace in christ:
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for what the Apostles saw in the flesh, the Prophets behold in the spirit, and if euer Dauid were the pen of another, mooued by the holy Ghost,
for what the Apostles saw in the Flesh, the prophets behold in the Spirit, and if ever David were the pen of Another, moved by the holy Ghost,
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and set a worke by the finger of that eternall Maiestie, to write, and speake, not after the will of man,
and Set a work by the finger of that Eternal Majesty, to write, and speak, not After the will of man,
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but after the will of God, it is now:
but After the will of God, it is now:
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whilst vnder the shadow of termes indefinit, he proclaimes honour, and felicitie, with the flourishing increase of triumphant exaltation to the Lord, and to his annointed:
while under the shadow of terms indefinite, he proclaims honour, and felicity, with the flourishing increase of triumphant exaltation to the Lord, and to his anointed:
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and that for his words sake, that Euangelicall word, the word of the Gospell.
and that for his words sake, that Evangelical word, the word of the Gospel.
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Good lucke haue thou with thine honour, ride on, for the word of truth, and of meeknesse, and of righteousnesse. Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.
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Referre my Text to Solomon, you haue a bene diction, referre it vnto Christ, you haue a prediction;
Refer my Text to Solomon, you have a be diction, refer it unto christ, you have a prediction;
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it wisheth well to Solomon, and there it is Oratio: it speaketh well of Christ,
it wishes well to Solomon, and there it is Oratio: it speaks well of christ,
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and there it is Oraculum: Not shewing what he would haue done, but what should be done, by the rod of his power,
and there it is Oraculum: Not showing what he would have done, but what should be done, by the rod of his power,
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and the scepter of his Dominion. Good lucke haue thou with thine honour: What then do you obserue in the land-scope of these words:
and the sceptre of his Dominion. Good luck have thou with thine honour: What then do you observe in the land-scope of these words:
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But the dew of Hermon, lying vpon the hill of Sion, honour attended with felicitie, the promise of felicitie,
But the due of Hermon, lying upon the hill of Sion, honour attended with felicity, the promise of felicity,
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as the dew of Hermon: the sublimitie of honour as the hill of Sion.
as the due of Hermon: the sublimity of honour as the hill of Sion.
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Good lucke haue thou with thine honour, Or rather if you please a golden branch, on the top of Libanus, the flower and the leafe thereof, is honour;Good luck have thou with thine honour, Or rather if you please a golden branch, on the top of Lebanon, the flower and the leaf thereof, is honour;
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the fruite and sweetnesse, is felicitie: Good lucke haue thou with thine honour. The expansion, and stretching forth, is encrease. Ride on with thine honour.
the fruit and sweetness, is felicity: Good luck have thou with thine honour. The expansion, and stretching forth, is increase. Ride on with thine honour.
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The roote and body, is NONLATINALPHABET a word of truth.
The root and body, is a word of truth.
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Good lucke haue thou with thine honour, ride on, for the word of truth, and of meeknesse, and of righteousnesse. Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.
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O the blessed foundation, whereon the Apostle builds gold, and siluer, and precious stones, honour and felicitie, with the ioyfull succession of victorious power, and royall soueraignty.
O the blessed Foundation, whereon the Apostle builds gold, and silver, and precious stones, honour and felicity, with the joyful succession of victorious power, and royal sovereignty.
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It is a word of truth, and confirmes his promises, it is a word of meekenesse,
It is a word of truth, and confirms his promises, it is a word of meekness,
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and prayeth for his enemies, it is a word of righteousnesse, and iustifies his seruants.
and Prayeth for his enemies, it is a word of righteousness, and Justifies his Servants.
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Hee was crowned with honour in the worke of our redemption, he was aduanced to ride on,
He was crowned with honour in the work of our redemption, he was advanced to ride on,
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for the consummation of our glorie.
for the consummation of our glory.
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There we find his patience, here we find his perseuerance, euery where the oyle of ioy, and of gladnesse:
There we find his patience, Here we find his perseverance, every where the oil of joy, and of gladness:
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whereupon saith Bernard, Nemo saluus, quanto minus saluator. There is none can be saued, much lesse a Sauiour, without the constancie of perseuerance.
whereupon Says Bernard, Nemo saluus, quanto minus Saviour. There is none can be saved, much less a Saviour, without the constancy of perseverance.
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Good lucke haue thou with thine honour, and ride on: Good lucke haue thou with thine honour, and begin what thou hast to do. Ride on with thine honour: Good luck have thou with thine honour, and ride on: Good luck have thou with thine honour, and begin what thou hast to do. Ride on with thine honour:
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and finish what thou hast began. and finish what thou hast began.
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It is thy promise that doth bind thee, and thy word that doth excite thee, a word of truth that shewes vs thy precepts, a word of meeknesse that forgiues our iniquities, a word of righteousnesse that purifies the conscience.
It is thy promise that does bind thee, and thy word that does excite thee, a word of truth that shows us thy Precepts, a word of meekness that forgives our iniquities, a word of righteousness that Purifies the conscience.
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Good lucke haue thou with thine honour, ride on, for the word of truth, and of meeknesse, and of righteousnesse. Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.
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These are the drops of raine from aboue, which I desire may fall gently into yoursoules,
These Are the drops of rain from above, which I desire may fallen gently into yoursoules,
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as into a fleece of wooll, with facilitie of patience, and humilitie of deuotion.
as into a fleece of wool, with facility of patience, and humility of devotion.
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Good lucke haue you in hearing, good lucke haue I in speaking, from him that rideth on the circle of the heauens,
Good luck have you in hearing, good luck have I in speaking, from him that rides on the circle of the heavens,
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and is now drawne throughout the whole world on the foure Euangelists, that triumphant chariot, the chariot of the Gospell.
and is now drawn throughout the Whole world on the foure Evangelists, that triumphant chariot, the chariot of the Gospel.
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And so I begin with my first obseruation, and take the Omen of my text, Fortunam Domini cantare & nobile regnum.
And so I begin with my First observation, and take the Omen of my text, Fortunam Domini cantare & Noble Kingdom.
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NONLATINALPHABET Good lucke haue thou with thine honour.
Good luck have thou with thine honour.
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That inscription of NONLATINALPHABET or good fortune, which Demosthenes bare on his shield, Christ bore in his cradle,
That inscription of or good fortune, which Demosthenes bore on his shield, christ boar in his cradle,
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and the starre that shined at his birth, was auspicious through the whole course of his life, it brought him to honour, it kept him in honour,
and the star that shined At his birth, was auspicious through the Whole course of his life, it brought him to honour, it kept him in honour,
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and made him triumph gloriously, ouer the whole power of the enemie, for what is the magnificence of humane greatnesse, without the assurance of diuine goodnesse,
and made him triumph gloriously, over the Whole power of the enemy, for what is the magnificence of humane greatness, without the assurance of divine Goodness,
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but (as Saluianus notes) Sine medulla corpus, as flesh with our life, or bones without marrow:
but (as Saluianus notes) Sine medulla corpus, as Flesh with our life, or bones without marrow:
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Many refuse to be great, none to be fortunate.
Many refuse to be great, none to be fortunate.
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Marke the speech of Baiazet the fourth, when his sonne was taken captiue, and one of his chiefest Cities ransackt by the enemie, he enuies the condition of a heard,
Mark the speech of Bayezid the fourth, when his son was taken captive, and one of his chiefest Cities ransacked by the enemy, he envies the condition of a herd,
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and his discontent breakes forth as lightning. O happie sheepe heard; that hast neither Orthobules nor Sebastia to loose.
and his discontent breaks forth as lightning. O happy sheep herd; that hast neither Orthobules nor Sebastia to lose.
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And therefore I the lesse maruell what Saint Austin notes among the Romanes, that when they built temples on to their Images,
And Therefore I the less marvel what Saint Austin notes among the Romans, that when they built Temples on to their Images,
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and deified their seuerall powers, they all giue place to Felicitie as Queene and Empresse among the gods of the Nations, and Idols of the heathen:
and deified their several Powers, they all give place to Felicity as Queen and Empress among the God's of the nations, and Idols of the heathen:
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for it is the dew of heauenly grace and coelestiall benediction, that must crowne and establish not onely the labours,
for it is the due of heavenly grace and celestial benediction, that must crown and establish not only the labours,
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and designes, of mans wit, and humane inuention: but the highest aduancements, and greatest preferments wee can sustaine.
and designs, of men wit, and humane invention: but the highest advancements, and greatest preferments we can sustain.
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You may compare it to that siluer cup, which Ioseph put into the mouth of Beniamins sacke, all the sonnes of Iacob returned laden from Aegypt, with come and money in their sacks:
You may compare it to that silver cup, which Ioseph put into the Mouth of Benjamites sack, all the Sons of Iacob returned laden from Egypt, with come and money in their sacks:
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onely Beniamin had the cup, as a singular pledge of his brothers fauour.
only Benjamin had the cup, as a singular pledge of his Brother's favour.
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And though many reioyce for the corne and the wine, and the oyle that hath increast,
And though many rejoice for the corn and the wine, and the oil that hath increased,
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yet this grace cup, whether you terme it scyphum gratiae a cup of grace, with Ambrose, ore calicem benedictionis, a cup of blessing, with the Apostle, this siluer cup, this grace cup, is still kept for Beniamin, the sonnes of God,
yet this grace cup, whither you term it scyphum Gratiae a cup of grace, with Ambrose, over calicem benedictionis, a cup of blessing, with the Apostle, this silver cup, this grace cup, is still kept for Benjamin, the Sons of God,
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and the children of his right hand, that grow and flourish, vnder the wing and shadow of his protection.
and the children of his right hand, that grow and flourish, under the wing and shadow of his protection.
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Great was the honour of Christ, in regard of his threefold vnction, he was annointed as a Prophet,
Great was the honour of christ, in regard of his threefold unction, he was anointed as a Prophet,
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and spake as neuer man did;
and spoke as never man did;
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he was annointed as a Priest, and layd the holo caust of his bodie vpon the altar of his crosse:
he was anointed as a Priest, and laid the holo caused of his body upon the altar of his cross:
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he was annointed as a King, and now sits regnant on the hill of Sion, the house of Iacob, the throne of Dauid, hauing receiued all power, both in heauen and earth by donation from the Father.
he was anointed as a King, and now sits regnant on the hill of Sion, the house of Iacob, the throne of David, having received all power, both in heaven and earth by donation from the Father.
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Yea saith Bernard, Pretiosi magis panni saluatoris: The robes of Kings, are not to be compared with the raggs of Christ:
Yea Says Bernard, Pretiosi magis panni Savior: The robes of Kings, Are not to be compared with the rags of christ:
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nor the throne of Princes, with the crosse of our Sauiour.
nor the throne of Princes, with the cross of our Saviour.
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There is more honour in the nayles of his crosse, then in the pearles of their crownes, that mannage the scepters of diuers Nations, and mighty kingdomes.
There is more honour in the nails of his cross, then in the Pearls of their crowns, that manage the sceptres of diverse nations, and mighty kingdoms.
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But whether his arme be full of strength, or his lippes be full of grace,
But whither his arm be full of strength, or his lips be full of grace,
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or his soule be full of knowledge, or his flesh be full of glorie, the ground is taken from the Prophet, Quia Deus in eternum benedixit:
or his soul be full of knowledge, or his Flesh be full of glory, the ground is taken from the Prophet, Quia Deus in eternum benedixit:
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Because God hath blessed him for euer. Full of grace are thy lippes, because God hath blessed thee for euer.
Because God hath blessed him for ever. Full of grace Are thy lips, Because God hath blessed thee for ever.
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And therefore let vs beseech our heauenly Father, as the daughter of Caleb did her earthly father, that he would giue vnto vs, the springs aboue,
And Therefore let us beseech our heavenly Father, as the daughter of Caleb did her earthly father, that he would give unto us, the springs above,
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as well as the springs beneath, that irriguum inferius, of humane grace, and temporall happinesse: that irriguum superius, of diuine grace, and spirituall blessednesse:
as well as the springs beneath, that irriguum Inferior, of humane grace, and temporal happiness: that irriguum superius, of divine grace, and spiritual blessedness:
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wrestling with God as Iacob with the Angell, till he blesse vs, and make a vnion of that double character, Traiano melior, Augusto foelicior:
wrestling with God as Iacob with the Angel, till he bless us, and make a Union of that double character, Traiano melior, Augusto foelicior:
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the vertue of Traian, with the fortune of Augustus, Non te demittam nisi benedixeris, I will not let thee go except thou blesse me.
the virtue of Trajan, with the fortune of Augustus, Non te demittam nisi benedixeris, I will not let thee go except thou bless me.
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Yet let me not confine the honour of Christ, to any particulars, when he was lifted on a throne, the whole Temple was full of his glorie,
Yet let me not confine the honour of christ, to any particulars, when he was lifted on a throne, the Whole Temple was full of his glory,
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and if wee desire to comprehend with all Saints what is the length, and the bredth, the height,
and if we desire to comprehend with all Saints what is the length, and the breadth, the height,
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and the depth thereof, wee must take the wings of the morning, and flie to the vttermost parts of the earth, the height reacheth vp to the clouds, the depth pearceth below the center, the length stretcheth from one generation to another, the bredth extends from the riuer to the sea,
and the depth thereof, we must take the wings of the morning, and fly to the uttermost parts of the earth, the height reaches up to the Clouds, the depth pierceth below the centre, the length Stretcheth from one generation to Another, the breadth extends from the river to the sea,
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and from the sea to the worlds end.
and from the sea to the world's end.
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But that which is here chiefly entended is militarie, and Thriambeuticall, like that of Knighthood and chiualry, got (as if it were) in the field, by the strength of his arme,
But that which is Here chiefly intended is military, and Thriambeuticall, like that of Knighthood and chivalry, god (as if it were) in the field, by the strength of his arm,
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and the power of his owne right hand, the triumphant honour of his glorious victorie ouer death, hell, world, and the diuell.
and the power of his own right hand, the triumphant honour of his glorious victory over death, hell, world, and the Devil.
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When he was lifted from the earth, and drew all things vnto him, when he entred the strong mans house,
When he was lifted from the earth, and drew all things unto him, when he entered the strong men house,
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and tooke away his prisoners, and smote Goliah, with his owne sword, and deliuered the prey from the iawes of the enemie:
and took away his Prisoners, and smote Goliath, with his own sword, and Delivered the prey from the Jaws of the enemy:
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when he destroyed the kingdome of Satan, and bare away those gates of brasse vpon his shoulders,
when he destroyed the Kingdom of Satan, and bore away those gates of brass upon his shoulders,
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and trode the wine-presse, and came victoriously from Edom, with his garments red from Bozrah, leauing this encouragement to all posteritie NONLATINALPHABET be of good cheere, (my friends) I haue ouercome the world.
and trodden the winepress, and Come victoriously from Edom, with his garments read from Bozrah, leaving this encouragement to all posterity be of good cheer, (my Friends) I have overcome the world.
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Beloued Christians that stand in the Courts of Ierusalem, to behold the faire beautie of the Lord, and to admire his glorie:
beloved Christians that stand in the Courts of Ierusalem, to behold the fair beauty of the Lord, and to admire his glory:
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What greater honour then to smite his enemies on the cheeke bone, and to drowne Pharoh and his chariots in the sea? To cast the Dragon and his Angels into the bottomlesse pit of Cimmerian darknesse,
What greater honour then to smite his enemies on the cheek bone, and to drown Pharaoh and his chariots in the sea? To cast the Dragon and his Angels into the bottomless pit of Cimmerian darkness,
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and euerlasting destruction? To saue Israel, to passe Iordan with the staffe of his crosse, to redeeme Sion, and with a few drops of bloud to purge the whole earth,
and everlasting destruction? To save Israel, to pass Iordan with the staff of his cross, to Redeem Sion, and with a few drops of blood to purge the Whole earth,
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and to binde vp the fractures thereof.
and to bind up the fractures thereof.
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Yea saith that good Bishop of Nazianzum, NONLATINALPHABET as runnet curdles milke, so doth the bloud of Christ vnite and conioyne,
Yea Says that good Bishop of Nazianzum, as runnet curdles milk, so does the blood of christ unite and conjoin,
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and cement, and coagulate (as it were) the whole companie of Gods elect, in one fellowship and communion, to the praise of the glorie of his grace.
and cement, and coagulate (as it were) the Whole company of God's elect, in one fellowship and communion, to the praise of the glory of his grace.
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This is it that doth magnifie the Lord, that heauen is not able to containe him:
This is it that does magnify the Lord, that heaven is not able to contain him:
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before the triumph of his crosse, he might haue bene held in a stable or a manger:
before the triumph of his cross, he might have be held in a stable or a manger:
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but now heauen must be enlarged, and the gates thereof set wide open for the entrance of his glorie.
but now heaven must be enlarged, and the gates thereof Set wide open for the Entrance of his glory.
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Lift vp your heads, ô ye gates, and be ye lift vp, ô yee euerlasting doores, Lift up your Heads, o you gates, and be you lift up, o ye everlasting doors,
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and the King of glorie shall come in. and the King of glory shall come in.
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Who is able to expresse the wonderful celebrity of his magnificent greatnesse? There is a voyce heard,
Who is able to express the wondered celebrity of his magnificent greatness? There is a voice herd,
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and the Saints of God are conuerted by the trumpet of his word; to come forth and behold the solemne coronation of his victorious maiestie.
and the Saints of God Are converted by the trumpet of his word; to come forth and behold the solemn coronation of his victorious majesty.
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Egredimini filiae Sion, Come forth ye daughters of Sion, and behold King Solomon in his crowne, It was a crowne,Go out Filial Sion, Come forth you daughters of Sion, and behold King Solomon in his crown, It was a crown,
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though it were of thornes, when hee made the crosse his throne, and a reed his scepter;
though it were of thorns, when he made the cross his throne, and a reed his sceptre;
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Egredimini filiae Sion, Come forth yee daughters of Sion, and behold King Solomon in his crowne. Go out Filial Sion, Come forth ye daughters of Sion, and behold King Solomon in his crown.
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O let not those dead flies of Iewish infidelitie corrupt the sweetnesse of this pretious ointment,
Oh let not those dead flies of Jewish infidelity corrupt the sweetness of this precious ointment,
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or taint the sauour of his incomparable glorie.
or taint the savour of his incomparable glory.
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Mused blasphemie (saith Bernard) these dead flies are blasphemous obloquies of heathens and infidels, that stumble at the weakenesse of his flesh,
Mused blasphemy (Says Bernard) these dead flies Are blasphemous Obloquies of Heathens and Infidels, that Stumble At the weakness of his Flesh,
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and are scandalized with the humilitie of his passion, that tread vnder foot the bloud of his crosse,
and Are scandalized with the humility of his passion, that tread under foot the blood of his cross,
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and insult ouer the miserie of his voluntarie sufferings, much like Tiberius in Sueton, Qui Germanici facta eleuabat, that snarled at the greatnesse of Germanicus, and traduced his noble acts as vaine and friuolous:
and insult over the misery of his voluntary sufferings, much like Tiberius in Suetonius, Qui Germanicus facta eleuabat, that snarled At the greatness of Germanicus, and traduced his noble acts as vain and frivolous:
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Whereas wee know Christs honour is great in our saluation, and that whatsoeuer he endured was but dispensatiue,
Whereas we know Christ honour is great in our salvation, and that whatsoever he endured was but dispensative,
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as when one man goes downe into a pit, that he may helpe another out, or a Physition tasts a potion, that he may temper it for the sick:
as when one man Goes down into a pit, that he may help Another out, or a physician tastes a potion, that he may temper it for the sick:
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by the greatnes of his loue, and the bowels of his compassion.
by the greatness of his love, and the bowels of his compassion.
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What then shall I say, but as the Apostle doth, our vncomely parts haue more comelinesse on:
What then shall I say, but as the Apostle does, our uncomely parts have more comeliness on:
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neither are wee ashamed of our God, though he were crucified, that was his glorie, and will be our felicitie.
neither Are we ashamed of our God, though he were Crucified, that was his glory, and will be our felicity.
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O Lord if thy shame bee glorious, what is thy glory? How shall wee be aduanced by the strength of thy power, that are so dignified by the weakenesse of thy sufferings? It is the honour of Christ to saue vs:
O Lord if thy shame be glorious, what is thy glory? How shall we be advanced by the strength of thy power, that Are so dignified by the weakness of thy sufferings? It is the honour of christ to save us:
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let it be the honour of Christians to serue him.
let it be the honour of Christians to serve him.
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Yea and (as Basil speakes) NONLATINALPHABET the very top and crowne of our glorie and reioycing.
Yea and (as Basil speaks) the very top and crown of our glory and rejoicing.
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When the wise men brought myrrhe, they knew hee should die like a man; but when they brought incense, they knew he was to be honoured as a God.
When the wise men brought myrrh, they knew he should die like a man; but when they brought incense, they knew he was to be honoured as a God.
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Take heed then (I beseech you) lest at any time the weaknesse of his manhood abolish that honour which is due vnto his Godhead.
Take heed then (I beseech you) lest At any time the weakness of his manhood Abolah that honour which is due unto his Godhead.
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If yet it be obscure, hee will proceed and ride on, by the declaration of his power,
If yet it be Obscure, he will proceed and ride on, by the declaration of his power,
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and the amplification of his kingdome: which is the second thing that is here promised of our Sauiour:
and the amplification of his Kingdom: which is the second thing that is Here promised of our Saviour:
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NONLATINALPHABET Ride on, for the word of truth.
Ride on, for the word of truth.
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He rode on the cloud of his flesh, when he came into the world, hee shall ride on the clouds of heauen, when he comes to iudgement:
He road on the cloud of his Flesh, when he Come into the world, he shall ride on the Clouds of heaven, when he comes to judgement:
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He rode on an Asse, the embleme of meekenesse, when he went to Ierusalem, whether he do so in the host,
He road on an Ass, the emblem of meekness, when he went to Ierusalem, whither he do so in the host,
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when he is carried aloft by sacrificing Priests and ridiculous shauelings, bee ye Iudges.
when he is carried aloft by sacrificing Priests and ridiculous shavelings, be you Judges.
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Iohn in the Apocalyps speakes of a white horse, the puritie of his righteousnesse, and of a red horse, the seueritie of his iustice, he fits the one, in the long animitie of patience:John in the Apocalypse speaks of a white horse, the purity of his righteousness, and of a read horse, the severity of his Justice, he fits the one, in the long animitie of patience:
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he fits the other, in the execution of his vengeance.
he fits the other, in the execution of his vengeance.
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Sometimes he rides vpon the Church, for shee is likened to a troope of horses, in the chariots of Pharoh: sometimes on the Cherubins,
Sometime he rides upon the Church, for she is likened to a troop of Horses, in the chariots of Pharaoh: sometime on the Cherubim,
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for there hee is aduanced by the excellencie of their knowledge.
for there he is advanced by the excellency of their knowledge.
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But if euer he sate vpon a colt, it was when the Disciples spread their garments, that wee might be sure he will not abide the skittish wildnesse and vntamed peruersnesse of our depraued nature and coltish dispositions:
But if ever he sat upon a colt, it was when the Disciples spread their garments, that we might be sure he will not abide the skittish wildness and untamed perverseness of our depraved nature and coltish dispositions:
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vnlesse we cloath our soules with the pretious robes of diuine grace, and Apostolicall holinesse. Yet in all this he neither rides backe, or round:
unless we cloth our Souls with the precious robes of divine grace, and Apostolical holiness. Yet in all this he neither rides back, or round:
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backe with the Apostate, or round in the mill of profest wickednesse or resolued impietie: or in the maze of inextricable thoughts, or confused distractions.
back with the Apostate, or round in the mill of professed wickedness or resolved impiety: or in the maze of inextricable thoughts, or confused distractions.
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His motion is directly progessiue, as a Giant in his course, or a Bridegroome from his chambers.
His motion is directly progessiue, as a Giant in his course, or a Bridegroom from his chambers.
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NONLATINALPHABET Ride on for the word of truth, till thy horses get the hill, and thy Chariots bring saluation:
Ride on for the word of truth, till thy Horses get the hill, and thy Chariots bring salvation:
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nay till thou hast placed the Kings daughter in a vesture of gold at thy right hand,
nay till thou hast placed the Kings daughter in a vesture of gold At thy right hand,
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and made her as a Queene Paramount, with the Sunne ouer her head, and the Moone vnder her feet, this is well implyed in the Chalde paraphrase, NONLATINALPHABET vpon the throne of Maiestie,
and made her as a Queen Paramount, with the Sun over her head, and the Moon under her feet, this is well employed in the Chaldea Paraphrase, upon the throne of Majesty,
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and the horses of thy kingdome:
and the Horses of thy Kingdom:
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which the Septuagint reades, NONLATINALPHABET, rule, and haue Dominion, be exalted and take vnto thy selfe the royalties of a King.
which the septuagint reads,, Rule, and have Dominion, be exalted and take unto thy self the royalties of a King.
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For it is not enough that Christ should purchase an heritage with his bloud, vnlesse he bring it vnto glorie.
For it is not enough that christ should purchase an heritage with his blood, unless he bring it unto glory.
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The stone which Daniel saw cut without hands, did not onely breake the image of gold,
The stone which daniel saw Cut without hands, did not only break the image of gold,
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and of siluer, and of iron, and of clay: but prooued a great mountaine, and filled the earth with the immensitie of its presence.
and of silver, and of iron, and of clay: but proved a great mountain, and filled the earth with the immensity of its presence.
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So is it with the power of Christ, hee must not onely bruise the Nations of the earth with a rod of iron:
So is it with the power of christ, he must not only bruise the nations of the earth with a rod of iron:
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or say with the Prophet, Iudah is my lawgiuer, Moab is my washpot, ouer Edom will I cast my shoe, ouer the Philistims will I triumph:
or say with the Prophet, Iudah is my lawgiver, Moab is my washpot, over Edom will I cast my shoe, over the philistines will I triumph:
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But hee must erect a kingdome of his owne, and spread his banner ouer it, till he make the beautie thereof as Carmel, and the glorie thereof as Lebanon. If he be risen from death, he must ascend on high,
But he must erect a Kingdom of his own, and spread his banner over it, till he make the beauty thereof as Mount carmel, and the glory thereof as Lebanon. If he be risen from death, he must ascend on high,
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if he be gone on high, he must poure forth his Spirit, that he may direct and gouerne, protect and aduance his Church, aboue the crowne of pride and the malice of the aduersarie, Praeclarè administrans quod facilè est adeptus, managing that with honour and dignitie which he got with power and facilitie.
if he be gone on high, he must pour forth his Spirit, that he may Direct and govern, Pact and advance his Church, above the crown of pride and the malice of the adversary, Praeclarè administrans quod facilè est adeptus, managing that with honour and dignity which he god with power and facility.
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These are the steppes and degrees of his royall pace and maiesticke procession, whilest hee comes leaping ouer the hils,
These Are the steps and Degrees of his royal pace and majestic procession, whilst he comes leaping over the hills,
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and skipping ouer the mountaines, from mount Tabor, where he was transfigured to mount Caluarie, where hee was crucified from mount Caluarie, where he was crucified to mount Oliuet, where he was exalted from mount Oliuet, where he was exalted to mount Sion, where he liues and raignes for euer:
and skipping over the Mountains, from mount Tabor, where he was transfigured to mount Calvary, where he was Crucified from mount Calvary, where he was Crucified to mount Olivet, where he was exalted from mount Olivet, where he was exalted to mount Sion, where he lives and reigns for ever:
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till he descend and come downe to the vayle of Iosaphat, with the voyce of an Archangell and trumpe of God, there to purge his floore,
till he descend and come down to the Vail of Iosaphat, with the voice of an Archangel and trump of God, there to purge his floor,
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and to burne vp the chaffe with fire vnquenchable.
and to burn up the chaff with fire unquenchable.
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But how doth Christ ride on, if we be at a stand, are not we his seed? are not we his members, the Magistrate his hand, armed with the sword of Iustice, the Minister his foote, shod with the Gospell of peace,
But how does christ ride on, if we be At a stand, Are not we his seed? Are not we his members, the Magistrate his hand, armed with the sword of justice, the Minister his foot, shod with the Gospel of peace,
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yea and his eye enlightened with the beames of knowledge, and his tongue purged with coales from the altar? Nay we are all members of that bodie whereof Christ Iesus is the head,
yea and his eye enlightened with the beams of knowledge, and his tongue purged with coals from the altar? Nay we Are all members of that body whereof christ Iesus is the head,
uh cc po31 n1 vvn p-acp dt n2 pp-f n1, cc po31 n1 vvn p-acp n2 p-acp dt n1? uh-x pns12 vbr d n2 pp-f d n1 c-crq np1 np1 vbz dt n1,
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and may not say with Iohn, Oportet illum crescere, he must encrease, we must decrease: He must increase, that we may encrease, his encrease our increase, his righteousnesse our righteousnesse:
and may not say with John, Oportet Ilum crescere, he must increase, we must decrease: He must increase, that we may increase, his increase our increase, his righteousness our righteousness:
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and therefore let vs ride on, and neuer stay till we come before the Lord in the hill of Sion;
and Therefore let us ride on, and never stay till we come before the Lord in the hill of Sion;
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standing waters gathere filth and stench: running brookes are sweet and pleasant. Abhorre the one, resemble the other:
standing waters gathere filth and stench: running brooks Are sweet and pleasant. Abhor the one, resemble the other:
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till wee all meete and ioyne with that Chrystall riuer, whose liuing waters issue from the throne of God, Apocalyps the last and the first.
till we all meet and join with that Crystal river, whose living waters issue from the throne of God, Apocalypse the last and the First.
c-acp pns12 d vvb cc vvi p-acp d n1 n1, rg-crq j-vvg ng1 n1 p-acp dt n1 pp-f np1, np1 dt ord cc dt ord.
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In the Law there was Cauda sacrificij, and the Lord will not be pleased vnlesse hee haue the rumpe as well as the fat of the burnt offering, which is a continuall proceeding in the works of holinesse.
In the Law there was Cauda sacrificij, and the Lord will not be pleased unless he have the rumpe as well as the fat of the burned offering, which is a continual proceeding in the works of holiness.
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When the kine bare the Arke towards Bethshemesh, which signifies the habitation of the Sunne, they lowed as they went, and yet they went on:
When the kine bore the Ark towards Bethshemesh, which signifies the habitation of the Sun, they lowed as they went, and yet they went on:
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we all beare the Arke of truth in our breasts, and our way lyeth toward heauen the sanctuary of God,
we all bear the Ark of truth in our breasts, and our Way lies towards heaven the sanctuary of God,
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and the blessed habitation of the Sonne of righteousnesse:
and the blessed habitation of the Son of righteousness:
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well may wee low and groane vnder the burden of our crosse, and the crosse of our afflictions for these are the Symptomes of humane frailtie and naturall infirmities,
well may we low and groan under the burden of our cross, and the cross of our afflictions for these Are the Symptoms of humane frailty and natural infirmities,
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but if we go not on, weare inferiour to these kine, and not to be compared with the vnreasonable creature.
but if we go not on, wear inferior to these kine, and not to be compared with the unreasonable creature.
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There is a threefold proficiencie, which Saint Bernard commends vnto vs, vnder the similitude of a kisse.
There is a threefold proficiency, which Saint Bernard commends unto us, under the similitude of a kiss.
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The first is Osculum pedis, the kisse of the foote, when the soule of man doth kisse the foote of Christ and lyeth prostrate before him in humilitie and deuotion:
The First is Osculum pedis, the kiss of the foot, when the soul of man does kiss the foot of christ and lies prostrate before him in humility and devotion:
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the second is Osculum manus, a kisse of the hand, when the soule of man doth kisse the hand of Christ,
the second is Osculum manus, a kiss of the hand, when the soul of man does kiss the hand of christ,
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and is taken vp by him, that he may exercise the works of charitie, and the deeds of mercie:
and is taken up by him, that he may exercise the works of charity, and the Deeds of mercy:
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the third is Osculum oris, a kisse of the lippes, when the soule of man doth kisse the lippes of Christ,
the third is Osculum oris, a kiss of the lips, when the soul of man does kiss the lips of christ,
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and enioy the sweetnesse of his presence, by the inspiration of his loue, and the contemplation of his glorie, running daily forward in the sauour of his ointments;
and enjoy the sweetness of his presence, by the inspiration of his love, and the contemplation of his glory, running daily forward in the savour of his ointments;
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Ille in plenitudine, nos in odore, as Saint Bernard, he in his fulnesse of grace and mercie:Isle in Plenitude, nos in odore, as Saint Bernard, he in his fullness of grace and mercy:
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we in the odor of life and safetie. Beloued, I could wish that nothing could stay the course of this proceeding:
we in the odour of life and safety. beloved, I could wish that nothing could stay the course of this proceeding:
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whether it bee actus diuturnitas, or obiecti difficultas, (as the Schooles distinguish) the hardnesse and toughnesse of the thing we are to doe, the irkesomenesse and tediousnesse of the space we are to endure.
whither it be actus diuturnitas, or Objecti Difficulty, (as the Schools distinguish) the hardness and toughness of the thing we Are to do, the irkesomenesse and tediousness of the Molle we Are to endure.
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But that we hasten and ride on with chearefulnesse and alacritie, to that which is set before vs, Per saxa, per ignes, or rather as the Apostle notes, Through a good report, and an euill report, looking towards Christ the Author and finisher of our redemption.
But that we hasten and ride on with cheerfulness and alacrity, to that which is Set before us, Per Rock, per ignes, or rather as the Apostle notes, Through a good report, and an evil report, looking towards christ the Author and finisher of our redemption.
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I know not whether I may vse the words of Hierome, Per calcatum patrem ad vexillum crucis euola, Let thy children hang about thy necke,
I know not whither I may use the words of Jerome, Per calcatum patrem ad vexillum crucis euola, Let thy children hang about thy neck,
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and thy wife entreat thee with disheauilled haire, let thy father lie sprawling in the way,
and thy wife entreat thee with disheauilled hair, let thy father lie sprawling in the Way,
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and thy mother shew the breasts that gaue thee sucke, tread vpon the wombe that bare thee, bee not mooued with the teares of her that lyeth in thy bosome, flie amayne to the standard of the crosse,
and thy mother show the breasts that gave thee suck, tread upon the womb that bore thee, be not moved with the tears of her that lies in thy bosom, fly amain to the standard of the cross,
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and let nothing hold thee from the kisses of thy Sauiour, the spitituall embracings of thy sweetest loue Christ Iesus.
and let nothing hold thee from the Kisses of thy Saviour, the spiritual embracings of thy Sweetest love christ Iesus.
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Perhaps yee will cry with the Disciples, Durus est hic sermo, this is a hard saying,
Perhaps ye will cry with the Disciples, Durus est hic sermon, this is a hard saying,
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and comes neare the apathie of Stoicks. Yet God knowes and my conscience beares me witnesse how I long for your perfection:
and comes near the apathy of Stoics. Yet God knows and my conscience bears me witness how I long for your perfection:
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that yee proceed in all vertue and godlinesse of liuing:
that ye proceed in all virtue and godliness of living:
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that yee ride on, hauing your loynes girt like the Sonne of man, whose paps were girt with a girdle of gold, that ye prooue, (as it is said of Iob) Magni inter orientales, Great amongst the inhabitants of the East: not the inhabitants of the West, but the inhabitants of the East, what is that? but as the moralizing Father doth interpret, interchoros superorum, among those that shine and rise as the starres of the morning in the light of truth, and the beautie of holines.
that ye ride on, having your loins girded like the Son of man, whose paps were girded with a girdle of gold, that you prove, (as it is said of Job) Magni inter orientales, Great among the inhabitants of the East: not the inhabitants of the West, but the inhabitants of the East, what is that? but as the moralizing Father does interpret, interchoros superorum, among those that shine and rise as the Stars of the morning in the Light of truth, and the beauty of holiness.
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There is a fierie chariot where Elias sate, the chariot of loue and mercie, ride on there.
There is a fiery chariot where Elias sat, the chariot of love and mercy, ride on there.
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There is a stately chariot where the Eunuch sate, the chariot of contemplation and studie, ride on there.
There is a stately chariot where the Eunuch sat, the chariot of contemplation and study, ride on there.
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As for the chariots of Pharaoh drawne with pride and vanitie, and those wilde horses of vnbridled passions and vntemperate furie, they are very dangerous, not to be kept with vs,
As for the chariots of Pharaoh drawn with pride and vanity, and those wild Horses of unbridled passion and untemperate fury, they Are very dangerous, not to be kept with us,
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if any sit there, it is worse then if they were bound to Ixions wheele.
if any fit there, it is Worse then if they were bound to Ixions wheel.
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O my brethren, haue wee not the Church as an arke, or a throne? haue we not Christ as a guide or a ruler? haue we not the word of truth,
Oh my brothers, have we not the Church as an Ark, or a throne? have we not christ as a guide or a ruler? have we not the word of truth,
uh po11 n2, vhb pns12 xx dt n1 p-acp dt n1, cc dt n1? vhb pns12 xx np1 p-acp dt n1 cc dt n1? vhb pns12 xx dt n1 pp-f n1,
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and of meeknesse, and of righteousnesse, as a teame to leade and draw vs to euerlasting blessednesse? Haue wee not the raignes of loue, the bridle of peace, the scourge and the whip of gouernment and discipline, Cuius flagello exterminatur mundi istius princeps, At whose lash the Prince of this world doth scud,
and of meekness, and of righteousness, as a term to lead and draw us to everlasting blessedness? Have we not the reigns of love, the bridle of peace, the scourge and the whip of government and discipline, Cuius Flagello exterminatur mundi This princeps, At whose lash the Prince of this world does scud,
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and the vanities thereof are driuen quite away? Why do not wee ascend and ride on here? NONLATINALPHABET vpon the word of truth,
and the vanities thereof Are driven quite away? Why do not we ascend and ride on Here? upon the word of truth,
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and of meekenesse, and of righteousnesse: for so many reade the text, or NONLATINALPHABET for the word of truth, and of meeknesse,
and of meekness, and of righteousness: for so many read the text, or for the word of truth, and of meekness,
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and of righteousnesse, which is most genuine and agreeable to the originall, & so I passe to the ground of all that hath bene spoken,
and of righteousness, which is most genuine and agreeable to the original, & so I pass to the ground of all that hath be spoken,
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and that is NONLATINALPHABET the word of truth, and of meeknesse, and of righteousnesse.
and that is the word of truth, and of meekness, and of righteousness.
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It is not the aduenture, but the motiue, not the danger, but the reason that dignifies our actions.
It is not the adventure, but the motive, not the danger, but the reason that Dignifies our actions.
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If we labour for the word of deceit and iniquitie, it will neither prooue honourable nor fortunate;
If we labour for the word of deceit and iniquity, it will neither prove honourable nor fortunate;
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the expedition of Christians, is like that of Gideons souldiers, for the Lord, and for Gideon: for the word,
the expedition of Christians, is like that of Gideons Soldiers, for the Lord, and for gideon: for the word,
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and for Iesus, for the maintenance of truth and the preseruation of righteous dealing.
and for Iesus, for the maintenance of truth and the preservation of righteous dealing.
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What though we breake the pitchers of our bodies in the painfull conflict of this our spirituall warfare? There is no losse so we keepe our lamps burning,
What though we break the pitchers of our bodies in the painful conflict of this our spiritual warfare? There is no loss so we keep our lamps burning,
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and make the light thereof shine as it were a candle in a darke place:
and make the Light thereof shine as it were a candle in a dark place:
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did not Paul so? and the holy men of old? I could leade you to that noble armie of heauenly Martyrs, that wash their garments in the bloud of the Lambe,
did not Paul so? and the holy men of old? I could lead you to that noble army of heavenly Martyrs, that wash their garments in the blood of the Lamb,
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and now stand about the throne of God with crownes on their heads and palmes in their hands.
and now stand about the throne of God with crowns on their Heads and palms in their hands.
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Though I know the encounter of my text, is not outward and temporall, but inward and spirituall:
Though I know the encounter of my text, is not outward and temporal, but inward and spiritual:
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Yet let mee call to mind one exploit for the word of truth, when these generous Argonauts were transported to the Citie of the great King for the honour of God,
Yet let me call to mind one exploit for the word of truth, when these generous Argonauts were transported to the city of the great King for the honour of God,
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and the libertie of his seruants.
and the liberty of his Servants.
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France, Germanie, Denmarke, Italie, with this our mother Iland sent forth their strength, and were mooued with zeale towards the house of God,France, Germany, Denmark, Italy, with this our mother Island sent forth their strength, and were moved with zeal towards the house of God,
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and the place of his Sanctuarie.
and the place of his Sanctuary.
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The greatest Princes and most heroicall worthies of this European clime, engaged their liues, their persons, their honors, their fortunes, to redeeme Sion & to recouer Ierusalem from the miserable bondage of Turkish slauerie.
The greatest Princes and most heroical worthies of this European climb, engaged their lives, their Persons, their honours, their fortune's, to Redeem Sion & to recover Ierusalem from the miserable bondage of Turkish slavery.
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Beloued, the remembrance hereof is as fire within my bones, and I must needs recount with exceeding ioy and exultancie of spirit,
beloved, the remembrance hereof is as fire within my bones, and I must needs recount with exceeding joy and exultancy of Spirit,
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how they rode on for the word of truth, as the Knights of Rhodes or of Malta, till their right hand shewed them terrible things,
how they road on for the word of truth, as the Knights of Rhodes or of Malta, till their right hand showed them terrible things,
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and neuer left before they had hewne the enemies of God in peeces, and crowned themselues with honour and renowne.
and never left before they had hewed the enemies of God in Pieces, and crowned themselves with honour and renown.
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The stars from heauen in their order fought against that man of sinne, and euery Christian tooke vp that song of Deborah, Thou hast marched valiantly ô my soule, thou hast marched valiantly, the Lord grant that we may still preuaile against Amalek, by the inuiolable faith of Christian Princes, that keepe the vnitie of the spirit in the bond of peace,
The Stars from heaven in their order fought against that man of sin, and every Christian took up that song of Deborah, Thou hast marched valiantly o my soul, thou hast marched valiantly, the Lord grant that we may still prevail against Amalek, by the inviolable faith of Christian Princes, that keep the unity of the Spirit in the bound of peace,
dt n2 p-acp n1 p-acp po32 n1 vvn p-acp d n1 pp-f n1, cc d np1 vvd a-acp d n1 pp-f np1, pns21 vh2 vvn av-j uh po11 n1, pns21 vh2 vvn av-j, dt n1 vvb cst pns12 vmb av vvi p-acp np1, p-acp dt j n1 pp-f njp n2, cst vvb dt n1 pp-f dt n1 p-acp dt n1 pp-f n1,
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and ride on daily for the word of truth, and of meeknesse, and of righteousnesse.
and ride on daily for the word of truth, and of meekness, and of righteousness.
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For its sake, and by its power, for it is the onely prop that beares vp the thrones of Princes, and makes their crownes flourish.
For its sake, and by its power, for it is the only prop that bears up the thrones of Princes, and makes their crowns flourish.
p-acp po31 n1, cc p-acp po31 n1, c-acp pn31 vbz dt j n1 cst vvz a-acp dt n2 pp-f n2, cc vvz po32 n2 vvi.
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Ferrum tuetur Principes, melius fides, The munition of armes doth well, the armes of faith doe better:Ferrum tuetur Princes, Better fides, The munition of arms does well, the arms of faith do better:
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Whereupon said Nestorius the Bishop to Theodosius the Emperour in the seauenth booke of Socrates, Tuin profligandis, &c. Do thou see Gentilisme and impietie, do not annoy the Church and wee will see violence and hostilitie do not hurt thee:
Whereupon said Nestorius the Bishop to Theodosius the Emperor in the Seventh book of Socrates, Tuin profligandis, etc. Do thou see Gentilism and impiety, do not annoy the Church and we will see violence and hostility do not hurt thee:
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agreeable to that of Solomon, mercie and truth preserue the King, and his throne is establish by iustice.
agreeable to that of Solomon, mercy and truth preserve the King, and his throne is establish by Justice.
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I will not argue the translation, yet let me tell you the originall is NONLATINALPHABET not for the word of truth,
I will not argue the Translation, yet let me tell you the original is not for the word of truth,
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and of meekenesse, and of righteousnesse:
and of meekness, and of righteousness:
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but for the word of truth, and the meekenes of righteousnesse, for the word of truth there is the Law,
but for the word of truth, and the meekness of righteousness, for the word of truth there is the Law,
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for the meeknesse of righteousnesse there is the Gospell.
for the meekness of righteousness there is the Gospel.
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The one as the Court of Iustice, the other as the Court of Chancery, that qualifies and mittigates the rigor of the former;
The one as the Court of justice, the other as the Court of Chancery, that Qualifies and mitigates the rigor of the former;
dt crd p-acp dt n1 pp-f n1, dt j-jn c-acp dt n1 pp-f n1, cst vvz cc vvz dt n1 pp-f dt j;
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yet what is the word of truth, but the word of Christ? Hee is truth,
yet what is the word of truth, but the word of christ? He is truth,
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and in him are the figures verified, what is the meeknesse of righteousnesse, but the meeknesse of Christ? He is righteousnesse,
and in him Are the figures verified, what is the meekness of righteousness, but the meekness of christ? He is righteousness,
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and in him we are all iustified:
and in him we Are all justified:
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though he be true and iust, it is not without the spirit of clemencie, and of meeknesse;
though he be true and just, it is not without the Spirit of clemency, and of meekness;
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that ye know is inseparable from a Lambe, and must needs adhere to the Lambe of God, which taketh away the sinnes of the world.
that you know is inseparable from a Lamb, and must needs adhere to the Lamb of God, which Takes away the Sins of the world.
cst pn22 vvb vbz j p-acp dt n1, cc vmb av vvi p-acp dt n1 pp-f np1, r-crq vvz av dt n2 pp-f dt n1.
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If hee that walkt in the midst of the golden candlestickes, had eyes like fire, the head and the haire were as snow, or as wooll.
If he that walked in the midst of the golden candlesticks, had eyes like fire, the head and the hair were as snow, or as wool.
cs pns31 cst vvd p-acp dt n1 pp-f dt j n2, vhd n2 j n1, dt n1 cc dt n1 vbdr p-acp n1, cc p-acp n1.
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It was not wine alone, nor oyle alone, which that good Samaritane poured into the hurt of the wounded,
It was not wine alone, nor oil alone, which that good Samaritan poured into the hurt of the wounded,
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neither was God in the fire, nor in the earthquake, nor in the wind, that brake the rocks and tare the mountaines;
neither was God in the fire, nor in the earthquake, nor in the wind, that brake the Rocks and tear the Mountains;
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but in the still and soft voyce which is more powerfull then all the force of Periclean lightning, and Pannicall execrations.
but in the still and soft voice which is more powerful then all the force of Periclean lightning, and Pannicall execrations.
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I remember in Plutarch, a conspiracie betweene the Winde and the Sunne, which should take away the trauellers cloake:
I Remember in Plutarch, a Conspiracy between the Wind and the Sun, which should take away the travellers cloak:
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first, the winde blowes cold and sharpe, and makes him gather it close, and hold it faster:
First, the wind blows cold and sharp, and makes him gather it close, and hold it faster:
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at length the Sunne pierceth with the subtle heate of his melting beames: This makes him cast away both cloake and coate.
At length the Sun pierces with the subtle heat of his melting beams: This makes him cast away both cloak and coat.
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So that is often done, by the mild insinuation of loue and gentlenesse, which the blustering winds of terrible threats can neuer bring to passe:
So that is often done, by the mild insinuation of love and gentleness, which the blustering winds of terrible Treats can never bring to pass:
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How then do they recede from conformitie with our Sauiour, in life and doctrine, that speake stones,
How then do they recede from conformity with our Saviour, in life and Doctrine, that speak stones,
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and haue words as sharpe as arrowes, that euer stand on the top of mount Horeb, and breath nothing but thunder and lightning, iudgement without mercie to their afflicted brethren? well may they haue the word of truth, they haue not the meeknes of righteousnes,
and have words as sharp as arrows, that ever stand on the top of mount Horeb, and breath nothing but thunder and lightning, judgement without mercy to their afflicted brothers? well may they have the word of truth, they have not the meekness of righteousness,
cc vhb n2 p-acp j c-acp n2, cst av vvb p-acp dt n1 pp-f n1 np1, cc vvz pix cc-acp n1 cc n1, n1 p-acp n1 p-acp po32 j-vvn n2? av vmb pns32 vhb dt n1 pp-f n1, pns32 vhb xx dt n1 pp-f n1,
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& yet the Prophet ioynes them both, & Christ rides on for both, and with both,
& yet the Prophet joins them both, & christ rides on for both, and with both,
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for we are not come to the mount that might not be toucht, nor to the blacknesse and darknesse of a tempest, where Moses said, I feare, I quake:
for we Are not come to the mount that might not be touched, nor to the blackness and darkness of a tempest, where Moses said, I Fear, I quake:
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but to mount Sion, the Citie of the liuing God, and to that coelestiall Ierusalem, and to God the Iudge of all, and to the spirits of iust and perfect men,but to mount Sion, the city of the living God, and to that celestial Ierusalem, and to God the Judge of all, and to the spirits of just and perfect men,
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and to Christ the mediator that rideth on for the word of truth, and of meeknesse, and of righteousnesse.
and to christ the Mediator that rides on for the word of truth, and of meekness, and of righteousness.
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I haue done with Christ the substance, I come to Solomon the type, and yet what Solomon haue wee to mention, saue onely the sonne of Dauid, and the heire of peace, that is gone forth and rides on full of glorie,
I have done with christ the substance, I come to Solomon the type, and yet what Solomon have we to mention, save only the son of David, and the heir of peace, that is gone forth and rides on full of glory,
pns11 vhb vdn p-acp np1 dt n1, pns11 vvb p-acp np1 dt n1, cc av q-crq np1 vhb pns12 pc-acp vvi, vvb av-j dt n1 pp-f np1, cc dt n1 pp-f n1, cst vbz vvn av cc vvz p-acp j pp-f n1,
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and honour, that he may spread the truth of Christ, as farre as the name of Christ, beyond the pillars of Hercules, and heale those waters of Ierico, as with the salt of his most gracious spirit, and incontaminate holinesse:
and honour, that he may spread the truth of christ, as Far as the name of christ, beyond the pillars of Hercules, and heal those waters of Jericho, as with the salt of his most gracious Spirit, and incontaminate holiness:
cc n1, cst pns31 vmb vvi dt n1 pp-f np1, c-acp av-j c-acp dt n1 pp-f np1, p-acp dt n2 pp-f np1, cc vvi d n2 pp-f np1, a-acp p-acp dt n1 pp-f po31 av-ds j n1, cc j n1:
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enuying the glorie of Iouinian, Qui exercitum paganum fecit Christianum, that made such Romans very good Christians;
envying the glory of Jovinian, Qui exercitum paganum fecit Christian, that made such Roman very good Christians;
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as hee found heathenish and giuen to Idols.
as he found Heathenish and given to Idols.
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Sure I am it is vpon the word of truth, and of meeknesse, and of power,
Sure I am it is upon the word of truth, and of meekness, and of power,
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and of righteousnesse, that sacred chariot, I will not say of cardinall, but heroicall and Princely vertues;
and of righteousness, that sacred chariot, I will not say of cardinal, but heroical and Princely Virtues;
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for they are the wings and the horses that aduance and lift him vp aboue his fellowes,
for they Are the wings and the Horses that advance and lift him up above his Fellows,
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how can wee choose but wish him good lucke, and send our prayers after him?
how can we choose but wish him good luck, and send our Prayers After him?
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Good lucke haue thou with thine honour, ride on, for the word of truth, and of meeknesse, and of righteousnesse: Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness:
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there is little Beniamin their Ruler, the Princes of Iudah, the Princes of Zabulon.
there is little Benjamin their Ruler, the Princes of Iudah, the Princes of Zebulon.
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Good lucke haue ye with your honor, &c. O ye heauens resolue into showers, and melt ye waters aboue the heauens into a dew of coelestiall benedictions, crowne him with the blessings of Iacob, and let all the gifts of the Patriarches descend on the top of him, that was separated from his brethren from the vtmost bounds of these euerlasting mountaines:Good luck have you with your honour, etc. Oh you heavens resolve into showers, and melt you waters above the heavens into a due of celestial benedictions, crown him with the blessings of Iacob, and let all the Gifts of the Patriarchs descend on the top of him, that was separated from his brothers from the utmost bounds of these everlasting Mountains:
j n1 vhb pn22 p-acp po22 n1, av uh pn22 n2 vvb p-acp n2, cc vvb pn22 n2 p-acp dt n2 p-acp dt n1 pp-f j n2, vvb pno31 p-acp dt n2 pp-f np1, cc vvb d dt n2 pp-f dt n2 vvb p-acp dt n1 pp-f pno31, cst vbds vvn p-acp po31 n2 p-acp dt j n2 pp-f d j n2:
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say to him, as to Zabulon, reioyce in thy way, as to Isachar, reioyce in thy tents:
say to him, as to Zebulon, rejoice in thy Way, as to Isachar, rejoice in thy tents:
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let him sucke the abundance of the sea, and giue him the treasures that lie hid in the sands, ô thou which sittest aboue the water-floud,
let him suck the abundance of the sea, and give him the treasures that lie hid in the sands, o thou which Sittest above the waterflood,
vvb pno31 vvi dt n1 pp-f dt n1, cc vvi pno31 dt n2 cst vvb vvn p-acp dt n2, uh pns21 r-crq vv2 p-acp dt n1,
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and treadest on the sea as on drie land, couer him all the day long, and paue the waters with thy safetie;
and treadest on the sea as on dry land, cover him all the day long, and pave the waters with thy safety;
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as the hils are about Hierusalem, so let thy Angels stand about his person, bind vp all the winds, saue onely Zephyrus, and let none bee found at his returne, Praeter Iapyga:
as the hills Are about Jerusalem, so let thy Angels stand about his person, bind up all the winds, save only Zephyrus, and let none be found At his return, Praeter Iapyga:
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I meane the sweet gate of that Spirit, which moued first vpon the waters;
I mean the sweet gate of that Spirit, which moved First upon the waters;
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make the sterne of his ship, as the arke of thy resting place, and let that heauenly power which came in the similitude of a Doue stand as an Eagle on the top of his mast,
make the stern of his ship, as the Ark of thy resting place, and let that heavenly power which Come in the similitude of a Dove stand as an Eagl on the top of his mast,
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whilst all the world doth praise God, from the ground of the heart, and say, Blessed is he that enlargeth God, blessed is he that enlargeth Israel.
while all the world does praise God, from the ground of the heart, and say, Blessed is he that enlarges God, blessed is he that enlarges Israel.
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As for those which make it their honour to suffer with Christ, and to ride on in the course of spirituall warfare, that so they may aduance the word of truth,
As for those which make it their honour to suffer with christ, and to ride on in the course of spiritual warfare, that so they may advance the word of truth,
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and of meekenesse, and of righteousnesse, what can they expect, but that God the Father of our Lord Iesus Christ, should blesse them with all their spirituall gifts of heauenly things in Christ,
and of meekness, and of righteousness, what can they expect, but that God the Father of our Lord Iesus christ, should bless them with all their spiritual Gifts of heavenly things in christ,
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and make them as Ephraim and Manasses, the one signifies encrease, the other forgetfulnesse, till they grow in the fauour of God,
and make them as Ephraim and Manasses, the one signifies increase, the other forgetfulness, till they grow in the favour of God,
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and forget the troubles of this miserable life, they haue Christ and his fortune, nay Christ and his saluation,
and forget the Troubles of this miserable life, they have christ and his fortune, nay christ and his salvation,
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and must needs haue good lucke from the Author and fountaine of ioy and happinesse. Ride on then (I beseech you) toward the price of your heauenly calling,
and must needs have good luck from the Author and fountain of joy and happiness. Ride on then (I beseech you) towards the price of your heavenly calling,
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and remember that of Bernard, Incipit deficere, qui desinit proficere.
and Remember that of Bernard, Incipit deficere, qui desinit proficere.
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Hee begins to faile, that leaues to profit, let nothing stay your progresse vpon the scale of Iacob, from the loue of Christ, to the knowledge of Christ, from the knowledge of Christ, to the imitation of Christ, from the imitation of Christ, to that similitude and conformitie which is promised with him in glorie.
He begins to fail, that leaves to profit, let nothing stay your progress upon the scale of Iacob, from the love of christ, to the knowledge of christ, from the knowledge of christ, to the imitation of christ, from the imitation of christ, to that similitude and conformity which is promised with him in glory.
pns31 vvz pc-acp vvi, cst vvz pc-acp vvi, vvb pix vvi po22 n1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, p-acp d n1 cc n1 r-crq vbz vvn p-acp pno31 p-acp n1.
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In Bethlem vilescit, in Nazareth ditescit, in Bethlem he is poore and little, in Nazareth he is greene and flourishing:
In Bethlehem vilescit, in Nazareth ditescit, in Bethlehem he is poor and little, in Nazareth he is green and flourishing:
p-acp np1 fw-la, p-acp np1 fw-la, p-acp np1 pns31 vbz j cc j, p-acp np1 pns31 vbz j-jn cc j-vvg:
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but Hierusalem is the place of ioy and comfort; Hierusalem that is aboue, Hierusalem that is the mother of vs all:
but Jerusalem is the place of joy and Comfort; Jerusalem that is above, Jerusalem that is the mother of us all:
cc-acp np1 vbz dt n1 pp-f n1 cc n1; np1 cst vbz a-acp, np1 cst vbz dt n1 pp-f pno12 d:
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there we must seeke him, till wee be perfect, and receiue that ioyfull inuitation in the Gospell.
there we must seek him, till we be perfect, and receive that joyful invitation in the Gospel.
a-acp pns12 vmb vvi pno31, c-acp pns12 vbb j, cc vvi d j n1 p-acp dt n1.
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Venite benedicti, Come ye blessed of the Father, and receiue a kingdome, prouided for you from the foundation of the world, receiue a kingdome that is your honour, Come ye blessed, that's your good lucke, such honour, such good lucke, haue all that heare mee this day,Venite Blessing, Come you blessed of the Father, and receive a Kingdom, provided for you from the Foundation of the world, receive a Kingdom that is your honour, Come you blessed, that's your good luck, such honour, such good luck, have all that hear me this day,
fw-la fw-la, vvb pn22 vvn pp-f dt n1, cc vvi dt n1, vvn p-acp pn22 p-acp dt n1 pp-f dt n1, vvb dt n1 cst vbz po22 n1, vvb pn22 vvn, d|vbz po22 j n1, d n1, d j n1, vhb d cst vvb pno11 d n1,
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euen for Iesus Christ his sake, to whom with the Father and the Spirit, be honor,
even for Iesus christ his sake, to whom with the Father and the Spirit, be honour,
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and glory, power, and maiestie, through all eternitie. Amen.
and glory, power, and majesty, through all eternity. Amen.
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THE THIRD SERMON.
THE THIRD SERMON.
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HEBR. 9. 12. By his owne bloud did he once enter the holy place, hauing obtained an euerlasting redemption for vs. VNction is sacred, and neuer vsed but to Kings, or to Priests.
HEBREW. 9. 12. By his own blood did he once enter the holy place, having obtained an everlasting redemption for us VNction is sacred, and never used but to Kings, or to Priests.
np1. crd crd p-acp po31 d n1 vdd pns31 a-acp vvi dt j n1, vhg vvn dt j n1 p-acp pno12 n1 vbz j, cc av-x vvd cc-acp p-acp n2, cc p-acp n2.
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Christ was both, and therefore a Christ indeed: the annointed of the Lord, and the Lords annointed:
christ was both, and Therefore a christ indeed: the anointed of the Lord, and the lords anointed:
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annointed with the holy Ghost and with power, annointed as a King, and fought himselfe for vs:
anointed with the holy Ghost and with power, anointed as a King, and fought himself for us:
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annointed as a Priest, and gaue himselfe for vs:
anointed as a Priest, and gave himself for us:
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the combat with Saran, the oblation to the Father, who sware, and will not repent, Thou art a Priest for euer after the order of Melchisedech.
the combat with Saran, the oblation to the Father, who sware, and will not Repent, Thou art a Priest for ever After the order of Melchizedek.
dt n1 p-acp np1, dt n1 p-acp dt n1, r-crq vvd, cc vmb xx vvi, pns21 vb2r dt n1 c-acp av c-acp dt n1 pp-f np1.
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I might resemble the Priesthood of Christ, to that of Aaron, were there not dissimilitudes and antitheses,
I might resemble the Priesthood of christ, to that of Aaron, were there not dissimilitudes and antitheses,
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as well as similitudes and conueniences, both had their temple, that earthly, this heauenly: both were to make entry, hee often, Christ once:
as well as Similitudes and conveniences, both had their temple, that earthly, this heavenly: both were to make entry, he often, christ once:
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both came with bloud, he of bulls, and of goats, Christ of his owne, most deare and pretious:
both Come with blood, he of Bulls, and of Goats, christ of his own, most deer and precious:
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both sought redemption, he temporall & to be renewed, Christ eternall, and consummate, not for himselfe, but for others.
both sought redemption, he temporal & to be renewed, christ Eternal, and consummate, not for himself, but for Others.
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All which the Apostle doth insinuate in this briefe Synopsis.
All which the Apostle does insinuate in this brief Synopsis.
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By his owne bloud entred he once the holy place, hauing obtained an euerlasting redemption for vs. By his own blood entered he once the holy place, having obtained an everlasting redemption for us
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What then do wee obserue in the words of my text? but a ioyfull procession and miraculous penetration of our high Priest into the holy of holies? Those inward chambers of vnapproachable light, and vnspeakable glorie:
What then do we observe in the words of my text? but a joyful procession and miraculous penetration of our high Priest into the holy of holies? Those inward chambers of unapproachable Light, and unspeakable glory:
q-crq av vdb pns12 vvb p-acp dt n2 pp-f po11 n1? p-acp dt j n1 cc j n1 pp-f po12 j n1 p-acp dt j pp-f n2-jn? d j n2 pp-f j n1, cc j-u n1:
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where you must first note the way or passage: It is bloud. Secondly, the benefit or aduantage. It is redemption. The bloud his. The redemption ours. The bloud once shed. The redemption for euer purchased.
where you must First note the Way or passage: It is blood. Secondly, the benefit or advantage. It is redemption. The blood his. The redemption ours. The blood once shed. The redemption for ever purchased.
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By his owne bloud entred he once the holy place, hauing obtained an euerlasting redemption for vs. By his owne bloud, there is the expiation, and satisfaction of our iniquities.By his own blood entered he once the holy place, having obtained an everlasting redemption for us By his own blood, there is the expiation, and satisfaction of our iniquities.
p-acp po31 d n1 vvd pns31 c-acp dt j n1, vhg vvn dt j n1 p-acp pno12 p-acp po31 d n1, pc-acp vbz dt n1, cc n1 pp-f po12 n2.
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Did hee enter the holy place, there is the eleuation and prerogatiue of Christ Iesus?
Did he enter the holy place, there is the elevation and prerogative of christ Iesus?
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Hauing obtained an euerlasting redemption for vs, there is the saluation and libertie both of our soules and bodies, from the power of darknesse and the hand of the enemie.
Having obtained an everlasting redemption for us, there is the salvation and liberty both of our Souls and bodies, from the power of darkness and the hand of the enemy.
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When Hannibal passed the Alpes, he made his way with vineger: — Et montes rupit aceto:
When Hannibal passed the Alps, he made his Way with vinegar: — Et montes rupit aceto:
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(as the Poet hath obserued) though our Sauiours cup were mingled with gall and vineger, yet was it not enough:
(as the Poet hath observed) though our Saviour's cup were mingled with Gall and vinegar, yet was it not enough:
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his side must be opened, & his most pretious heart bloud must be spilt, that he may transcēd those heauenly Alpes,
his side must be opened, & his most precious heart blood must be spilled, that he may transcend those heavenly Alps,
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and make way for our redemption. Whence is that of Bernard, Sanguis Domini, clauis Paradisi: The bloud of Christ, is the key of Paradise.
and make Way for our redemption. Whence is that of Bernard, Sanguis Domini, Key Paradisi: The blood of christ, is the key of Paradise.
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Neither may he lift vp the head, vnlesse hee taste of the brooke.
Neither may he lift up the head, unless he taste of the brook.
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How shall the corne be laid in the garner, before it bee threshed on the floore, there is no entring into the wineseller of the King,
How shall the corn be laid in the garner, before it be threshed on the floor, there is no entering into the Wine seller of the King,
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but through the wine presse of the crosse.
but through the wine press of the cross.
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Will you see the grape the sweete grape brused, and trod by the foote of pride,
Will you see the grape the sweet grape Bruised, and trod by the foot of pride,
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and the malice of the aduersarie? He enters by his bloud.
and the malice of the adversary? He enters by his blood.
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Will you see the wine, the pleasant wine, streame and flow to the saftie of men,
Will you see the wine, the pleasant wine, stream and flow to the safety of men,
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and the ioy of Angels? There is redemption for vs.
and the joy of Angels? There is redemption for us
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By his owne bloud entred he once, the holy place, hauing obtained an euerlasting redemption for vs. By his own blood entered he once, the holy place, having obtained an everlasting redemption for us
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I haue now opened the veine of my text (as it were) and let it bloud, ô let not one drop fall to the ground,
I have now opened the vein of my text (as it were) and let it blood, o let not one drop fallen to the ground,
pns11 vhb av vvn dt n1 pp-f po11 n1 (c-acp pn31 vbdr) cc vvb pn31 n1, uh vvb xx crd n1 vvi p-acp dt n1,
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but water your soules with ioy and gladnes: it is the sweetest oyle and purest balme, that I can poure into your vessels, as honie from the rocke.
but water your Souls with joy and gladness: it is the Sweetest oil and Purest balm, that I can pour into your vessels, as honey from the rock.
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And so I begin with the words in order, NONLATINALPHABET By his owne bloud. As the naturall life of man, stands in the bloud of his flesh:
And so I begin with the words in order, By his own blood. As the natural life of man, Stands in the blood of his Flesh:
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so doth the spirituall life of the Church, stand in the bloud of Christ. If that had not beene shed, wee had all perished:
so does the spiritual life of the Church, stand in the blood of christ. If that had not been shed, we had all perished:
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notwithstanding, the yearely, and the monthly, and the daily, and the hourely sacrifices, of that Leuiticall Priesthood.
notwithstanding, the yearly, and the monthly, and the daily, and the hourly Sacrifices, of that Levitical Priesthood.
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I will not trouble you with their seuerall kinds, whether Hilasticall, of peace and reconciliation for sins committed:
I will not trouble you with their several Kinds, whither Hilasticall, of peace and reconciliation for Sins committed:
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or Eucharisticall, of thankfulnesse and gratulation for benefits receiued:
or Eucharistical, of thankfulness and gratulation for benefits received:
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Sure I am, they were types and resemblances, hauing their vertue and acceptance from the bloud of Christ, which speaketh better things,
Sure I am, they were types and resemblances, having their virtue and acceptance from the blood of christ, which speaks better things,
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then all the bulls, and the goats, the rammes, and the calues on a thousand mountaines.
then all the Bulls, and the Goats, the rams, and the calves on a thousand Mountains.
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For Christ is our Passeouer, and it is the sprinkling of his bloud that must purifie the vessels of our Sanctuarie.
For christ is our Passover, and it is the sprinkling of his blood that must purify the vessels of our Sanctuary.
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Who shall take away the sins of the world, but the Lambe of God? or what satisfaction to bee made without price of his bloud, that is, NONLATINALPHABET (as Nissen speakes) the abolisher and destroyer of Mosaicall rites:
Who shall take away the Sins of the world, but the Lamb of God? or what satisfaction to be made without price of his blood, that is, (as Nissen speaks) the abolisher and destroyer of Mosaical Rites:
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but the establisher and confirmer of spirituall righteousnesse? This made the Lord cloathe him with a garment dipt in bloud, Apoc. 19. and verifie that Prophesie of Iudah, NONLATINALPHABET He shall wash his coate in wine,
but the establisher and confirmer of spiritual righteousness? This made the Lord cloth him with a garment dipped in blood, Apocalypse 19. and verify that Prophesy of Iudah, He shall wash his coat in wine,
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and his cloake in the bloud of grapes.
and his cloak in the blood of grapes.
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Caro eius, stola eius, (saith Ambrosius) his coate, is his flesh, and his cloake is the puritie of his manhood:Caro eius, stola eius, (Says Ambrosius) his coat, is his Flesh, and his cloak is the purity of his manhood:
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that hides our sinnes and couers our infirmities.
that hides our Sins and covers our infirmities.
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This did he wash, and rence, and purge, and clense, in the bloud of grapes, that he might consecrate the whole bodie of his Church,
This did he wash, and rence, and purge, and cleanse, in the blood of grapes, that he might consecrate the Whole body of his Church,
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and present her glorious to the Father without spot or wrinkle.
and present her glorious to the Father without spot or wrinkle.
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Whence is that elegant speech of learned Austin, Non vis habere maculam, lauare in sanguine, non vis habere rugam, in crucem extendere.
Whence is that elegant speech of learned Austin, Non vis habere maculam, lauare in sanguine, non vis habere rugam, in crucem extendere.
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Wilt thou haue no spot, be thou washt in the bloud of Christ: wilt thou haue no wrinkle, bee thou stretcht vpon his crosse.
Wilt thou have no spot, be thou washed in the blood of christ: wilt thou have no wrinkle, be thou stretched upon his cross.
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Oh the staine and pollution of our sinnes, that will not bee purged without the bloud of Christ Iesus? O the bowels and compassion of our Sauiour, that is prodigall of his life to purge our iniquities, hee tooke from vs the death of his flesh,
O the stain and pollution of our Sins, that will not be purged without the blood of christ Iesus? O the bowels and compassion of our Saviour, that is prodigal of his life to purge our iniquities, he took from us the death of his Flesh,
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and spilt for vs the bloud of his life, or rather as the text is read by Hierome, Sanguinem animae, the very bloud of his soule.
and spilled for us the blood of his life, or rather as the text is read by Jerome, Sanguinem Spirits, the very blood of his soul.
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Hic est sanguis noui foederis, this is the bloud of the new Couenant, which is shed for you and for many:Hic est sanguis noui Fœderis, this is the blood of the new Covenant, which is shed for you and for many:
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shed and showred on the face of the whole earth in great plentie and abundance:
shed and showered on the face of the Whole earth in great plenty and abundance:
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that it might worke in vs the fruite of good liuing, and produce those heauenly flowers of loue, charitie, patience, humilitie, deuotion, pietie,
that it might work in us the fruit of good living, and produce those heavenly flowers of love, charity, patience, humility, devotion, piety,
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and whatsoeuer is most pleasing to the Lord of glorie.
and whatsoever is most pleasing to the Lord of glory.
cc r-crq vbz av-ds j-vvg p-acp dt n1 pp-f n1.
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Indeed God tooke a Ramme for Isaac: but if his owne Sonne do not come with his owne bloud, there will neither be entrance for him,
Indeed God took a Ram for Isaac: but if his own Son do not come with his own blood, there will neither be Entrance for him,
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nor redemption for vs. Hee is the Ramme that was caught in the bush of thornes,
nor redemption for us He is the Ram that was caught in the bush of thorns,
ccx n1 p-acp pno12 pns31 vbz dt n1 cst vbds vvn p-acp dt n1 pp-f n2,
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and must be a sacrifice for all the sonnes of Abraham. It is his bloud that stickes vpon the doores of the Isralites,
and must be a sacrifice for all the Sons of Abraham. It is his blood that sticks upon the doors of the Israelites,
cc vmb vbi dt n1 p-acp d dt n2 pp-f np1. pn31 vbz po31 n1 cst vvz p-acp dt n2 pp-f dt np2,
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and to this day keepes away the destroying Angell from the Tabernacles of the Christians. Well might the Iewes haue spared that scarlet robe which they cast vpon his loynes,
and to this day keeps away the destroying Angel from the Tabernacles of the Christians. Well might the Iewes have spared that scarlet robe which they cast upon his loins,
cc p-acp d n1 vvz av dt vvg n1 p-acp dt n2 pp-f dt np1. uh-av vmd dt np2 vhb vvn d j-jn n1 r-crq pns32 vvd p-acp po31 n2,
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for before they had left him, they made scarlet of his flesh, died and dipped in the bloudie torrent of his rosie passion.
for before they had left him, they made scarlet of his Flesh, died and dipped in the bloody torrent of his rosy passion.
c-acp c-acp pns32 vhd vvn pno31, pns32 vvd n-jn pp-f po31 n1, vvd cc vvn p-acp dt j n1 pp-f po31 j n1.
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The best scarlet is but dibaphum, twise died, but his once, and againe, and a third time,
The best scarlet is but dibaphum, twice died, but his once, and again, and a third time,
dt js n-jn vbz p-acp fw-la, av vvd, cc-acp po31 a-acp, cc av, cc dt ord n1,
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yea there were seuen effusions of his bloud, as so many streames from the head of Nilus. The first as soone as hee was borne,
yea there were seuen effusions of his blood, as so many streams from the head of Nilus. The First as soon as he was born,
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when they tooke away the fore-skin of his flesh, and spilt his bloud before it was well receiued.
when they took away the foreskin of his Flesh, and spilled his blood before it was well received.
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A second in the garden, when he was cast into a bloudy sweat, the curtaines of Solomon were rent,
A second in the garden, when he was cast into a bloody sweat, the curtains of Solomon were rend,
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and the pores of his body were opened, whilst euery part sent forth bloud and water trickling on the ground.
and the pores of his body were opened, while every part sent forth blood and water trickling on the ground.
cc dt n2 pp-f po31 n1 vbdr vvn, cs d n1 vvd av n1 cc n1 vvg p-acp dt n1.
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The third in his scourging, when they plowed his backe with whips, and made long furrowes on his shoulders:
The third in his scourging, when they plowed his back with whips, and made long furrows on his shoulders:
dt ord p-acp po31 vvg, c-crq pns32 vvd po31 n1 p-acp n2, cc vvd av-j n2 p-acp po31 n2:
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A fourth at his coronation, when they placed him as a rose among thornes, and set a prickling crowne on his head, the white rose became red,
A fourth At his coronation, when they placed him as a rose among thorns, and Set a prickling crown on his head, the white rose became read,
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and the puritie of his innocencie tooke colour from the misery of his sufferings. The fift, in the nayling of hands:
and the purity of his innocence took colour from the misery of his sufferings. The fift, in the nailing of hands:
cc dt n1 pp-f po31 n1 vvd n1 p-acp dt n1 pp-f po31 n2. dt ord, p-acp dt vvg pp-f n2:
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A sixt, in the piercing of his feete, but the seauenth and last, when his side was opened,
A sixt, in the piercing of his feet, but the Seventh and last, when his side was opened,
dt ord, p-acp dt j-vvg pp-f po31 n2, cc-acp dt ord cc ord, c-crq po31 n1 vbds vvn,
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and the depth of his wounds discouered, the tendernesse of his bowels, the iron went into his soule, the speare toucht his very heart, that hee might haue a feeling and sympathie of our infirmities.
and the depth of his wounds discovered, the tenderness of his bowels, the iron went into his soul, the spear touched his very heart, that he might have a feeling and Sympathy of our infirmities.
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Now did the spouts runne, and the fountaines streame with the sweetnesse of the grape:
Now did the spouts run, and the fountains stream with the sweetness of the grape:
av vdd dt n2 vvi, cc dt n2 n1 p-acp dt n1 pp-f dt n1:
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and though he were fastened on the crosse, yet died he like Seneca in a bath, not of water,
and though he were fastened on the cross, yet died he like Senecca in a bath, not of water,
cc cs pns31 vbdr vvn p-acp dt n1, av vvd pns31 av-j np1 p-acp dt n1, xx pp-f n1,
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but of bloud, and that his owne, once shed, but euer springing to safetie and redemption:
but of blood, and that his own, once shed, but ever springing to safety and redemption:
cc-acp pp-f n1, cc cst po31 d, a-acp vvn, cc-acp av vvg p-acp n1 cc n1:
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that it might drowne our sins, and purge our soules, and quench that sierie blade which the Cherubin hangs ouer the gate of Paradise, to keepe vs from the tree of life, the portion of our inheritance.
that it might drown our Sins, and purge our Souls, and quench that sierie blade which the Cherubin hangs over the gate of Paradise, to keep us from the tree of life, the portion of our inheritance.
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Where but on the crosse? when but at the effusion of his bloud, did hee say to that cursed malefactor, Hodie mecum eris in Paradiso, this day thou shalt bee with me in Paradise? Then were the gates of heauen set wide open,
Where but on the cross? when but At the effusion of his blood, did he say to that cursed Malefactor, Hodie mecum eris in Paradiso, this day thou shalt be with me in Paradise? Then were the gates of heaven Set wide open,
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and there was a way through bloud to that euerlasting portion which he tooke from the hand of the Amorite, by his sword, and by his bow:
and there was a Way through blood to that everlasting portion which he took from the hand of the Amorite, by his sword, and by his bow:
cc a-acp vbds dt n1 p-acp n1 p-acp d j n1 r-crq pns31 vvd p-acp dt n1 pp-f dt n1, p-acp po31 n1, cc p-acp po31 n1:
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his sword, his word, his bow; the mysterie of his incarnation:
his sword, his word, his bow; the mystery of his incarnation:
png31 n1, po31 n1, po31 n1; dt n1 pp-f po31 n1:
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where the maiestie of the Godhead, stoopt to the weakenesse of the manhood, and bowed (as it were) to the strings of humane frailtie.
where the majesty of the Godhead, stooped to the weakness of the manhood, and bowed (as it were) to the strings of humane frailty.
c-crq dt n1 pp-f dt n1, vvd p-acp dt n1 pp-f dt n1, cc vvd (c-acp pn31 vbdr) p-acp dt n2 pp-f j n1.
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In vaine then do men crucifie themselues, and are perswaded that martyrdome is the onely way to heauen,
In vain then do men crucify themselves, and Are persuaded that martyrdom is the only Way to heaven,
p-acp j av vdb n2 vvi px32, cc vbr vvn cst n1 vbz dt j n1 p-acp n1,
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like those Priests of Baal, and NONLATINALPHABET of Rome, that teare their flesh with hookes and whips, the bloudie instruments of voluntarie pennance:
like those Priests of Baal, and of Room, that tear their Flesh with hooks and whips, the bloody Instruments of voluntary penance:
av-j d n2 pp-f np1, cc pp-f vvi, cst vvb po32 n1 p-acp n2 cc n2, dt j n2 pp-f j-jn n1:
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as if they would redeeme the transgressions of their soules, with the fruite of their bodies,
as if they would Redeem the transgressions of their Souls, with the fruit of their bodies,
c-acp cs pns32 vmd vvi dt n2 pp-f po32 n2, p-acp dt n1 pp-f po32 n2,
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and expiate diuine iustice, with the cruell butchering and most vnnaturall oblation of their sonnes and daughters vnto Idols.
and expiate divine Justice, with the cruel butchering and most unnatural oblation of their Sons and daughters unto Idols.
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It cost more to redeeme soules, neither shall any deliuer his brother by the execrable practises of so great impieties.
It cost more to Redeem Souls, neither shall any deliver his brother by the execrable practises of so great impieties.
pn31 vvd dc pc-acp vvi n2, dx vmb d vvi po31 n1 p-acp dt j n2 pp-f av j n2.
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Nor by Orizons, nor by Dirges, nor by Pardons, nor by Indulgences, or the like inuentions of superstitious dotage.
Nor by Orisons, nor by Dirges, nor by Pardons, nor by Indulgences, or the like Inventions of superstitious dotage.
ccx p-acp n2, ccx p-acp n2, ccx p-acp n2, ccx p-acp n2, cc dt j n2 pp-f j n1.
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In this case we may vse the words of Saluianus, Semper redempti, nunquam liberi. They are euer redeemed, but neuer freed.
In this case we may use the words of Saluianus, Semper redempti, Never Liberi. They Are ever redeemed, but never freed.
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For we are not bought with things corruptible, but with the pretious bloud of Christ, as a Lambe without spot: For we Are not bought with things corruptible, but with the precious blood of christ, as a Lamb without spot:
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If the Sonne free vs, then are we free, and where the Spirit is, there is libertie.
If the Son free us, then Are we free, and where the Spirit is, there is liberty.
cs dt n1 vvb pno12, av vbr pns12 j, cc c-crq dt n1 vbz, pc-acp vbz n1.
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Qui melior aduocatus saith Ambrose, what better aduocate, then hee which gaue himselfe for vs? Are not the figures ended,Qui melior aduocatus Says Ambrose, what better advocate, then he which gave himself for us? are not the figures ended,
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and the ceremonies abolished? Is not the Temple destroyed? and the Priesthood of Aaron quite extinguished? Let the Iewes meete,
and the ceremonies abolished? Is not the Temple destroyed? and the Priesthood of Aaron quite extinguished? Let the Iewes meet,
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and seeke to repaire their temple, fire shall breake from out the earth, as in the dayes of Iulian, to deuoure them, and roote out their foundation;
and seek to repair their temple, fire shall break from out the earth, as in the days of Iulian, to devour them, and root out their Foundation;
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for we haue no Priest, but Christ, no altar, but his Crosse, no sacrifice, but his flesh, no ransome,
for we have no Priest, but christ, no altar, but his Cross, no sacrifice, but his Flesh, no ransom,
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but his bloud, no incense, but deuotion, no fire, but the Spirit, no temple, but heauen, no order,
but his blood, no incense, but devotion, no fire, but the Spirit, no temple, but heaven, no order,
cc-acp po31 n1, dx n1, cc-acp n1, dx n1, cc-acp dt n1, av-dx n1, cc-acp n1, dx n1,
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but that of Melchisedech, which stands and abides for euer.
but that of Melchizedek, which Stands and abides for ever.
cc-acp d pp-f np1, r-crq vvz cc vvz p-acp av.
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And let all such know, that wallow in flesh and bloud, the bloud of their sinnes,
And let all such know, that wallow in Flesh and blood, the blood of their Sins,
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and the bloud of their iniquities, that delight in bloud, and make no conscience how they spill innocent bloud, Christian bloud, that are set vpon miracles,
and the blood of their iniquities, that delight in blood, and make no conscience how they spill innocent blood, Christian blood, that Are Set upon Miracles,
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and labour to conuert water into bloud, colour seas, die riuers, as if they would sayle and swim to Paradise through bloud of their enemies:
and labour to convert water into blood, colour Seas, die Rivers, as if they would sail and swim to Paradise through blood of their enemies:
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that Christs bloud may witnesse against them, and charge them with the bloud of their slaine, which hee so dearely purchast:
that Christ blood may witness against them, and charge them with the blood of their slain, which he so dearly purchased:
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that as his bloud calls for pardon, so their bloud calls for vengeance, and may one day come vpon the desperate malefactor without repentance to his ruine and confusion.
that as his blood calls for pardon, so their blood calls for vengeance, and may one day come upon the desperate Malefactor without Repentance to his ruin and confusion.
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Whence is that resolution of Anastasius the Emperour, cited by Euagrius in the third booke of his storie, Quod nihil velit aggredi, that he would aduenture no exploit,
Whence is that resolution of Anastasius the Emperor, cited by Eugrius in the third book of his story, Quod nihil velit aggredi, that he would adventure no exploit,
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though neuer so honourable and glorious, if he thought it might cost him a drop of bloud.
though never so honourable and glorious, if he Thought it might cost him a drop of blood.
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But such mildnesse requires a golden age, & that we cōdemne is the brutish violence of sauage furie.
But such mildness requires a golden age, & that we condemn is the brutish violence of savage fury.
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It were good some bloud were let in vs:
It were good Some blood were let in us:
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not the bloud of our flesh, but the bloud of our soules, I meane the lust of our desires,
not the blood of our Flesh, but the blood of our Souls, I mean the lust of our Desires,
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and the heate of our affections. For (as Bernard speakes) Sanguis animae, voluntas mea.
and the heat of our affections. For (as Bernard speaks) Sanguis Spirits, Voluntas mea.
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The bloud of my soule, is the will of my heart, and if there were a vent made for the corruptions thereof, wee should find a more easie passage into heauen;
The blood of my soul, is the will of my heart, and if there were a vent made for the corruptions thereof, we should find a more easy passage into heaven;
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for there is a spirituall galarie and milken path, that leadeth vnto God, euen truth and holinesse, puritie and righteousnesse, our hearts being sprinkled from an euill conscience, with the bloud of Christ,
for there is a spiritual galarie and milken path, that leads unto God, even truth and holiness, purity and righteousness, our hearts being sprinkled from an evil conscience, with the blood of christ,
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and assured confidence in the merit of his passion.
and assured confidence in the merit of his passion.
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O the rubricke, and witnesse of eternall glorie, that makes vs Saints in the kingdome of heauen,
O the rubric, and witness of Eternal glory, that makes us Saints in the Kingdom of heaven,
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and washeth our soules from their spirituall leprosie.
and washes our Souls from their spiritual leprosy.
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How should we adore the Sacrament of his bloud, how should wee thirst after the fountaine of his bloud? Crying with our Sauiour in the Gospell, sitio, I am a thirst? He thirsts after our good, let vs thirst after his bloud:
How should we adore the Sacrament of his blood, how should we thirst After the fountain of his blood? Crying with our Saviour in the Gospel, Sicily, I am a thirst? He thirsts After our good, let us thirst After his blood:
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He thirsts after our saluation, let vs thirst after his righteousnesse:
He thirsts After our salvation, let us thirst After his righteousness:
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till our bloud-thirstinesse take away our bloud-guiltinesse, and his bloudie wounds cure our bloudie issue, the naturall fluxe of originall impuritie:
till our bloodthirstiness take away our Bloodguiltiness, and his bloody wounds cure our bloody issue, the natural flux of original impurity:
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that it may bee true in vs which is spoken of the Disciples, NONLATINALPHABET, Riuers of the water of life shall flow out of their bellie.
that it may be true in us which is spoken of the Disciples,, rivers of the water of life shall flow out of their belly.
cst pn31 vmb vbi j p-acp pno12 r-crq vbz vvn pp-f dt n2,, n2 pp-f dt n1 pp-f n1 vmb vvi av pp-f po32 n1.
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The wild beast finds sweetnesse in the bloud of man, and hunts for it:
The wild beast finds sweetness in the blood of man, and hunt's for it:
dt j n1 vvz n1 p-acp dt n1 pp-f n1, cc vvz p-acp pn31:
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Shall not wee more in the bloud of Christ, and thirst for it? it is milke to the weake,
Shall not we more in the blood of christ, and thirst for it? it is milk to the weak,
vmb xx pns12 n1 p-acp dt n1 pp-f np1, cc vvb p-acp pn31? pn31 vbz n1 p-acp dt j,
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and makes him strong, it is wine to the strong and makes him chearefull.
and makes him strong, it is wine to the strong and makes him cheerful.
cc vvz pno31 j, pn31 vbz n1 p-acp dt j cc vvz pno31 j.
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709
O bee not slow to frequent the Temples, and to loue the seruice, and to honour the stones,
O be not slow to frequent the Temples, and to love the service, and to honour the stones,
sy vbb xx j pc-acp vvi dt n2, cc pc-acp vvi dt n1, cc pc-acp vvi dt n2,
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710
and to worship the alters, where so grieuous a veine is opened to the house of Israel.
and to worship the alters, where so grievous a vein is opened to the house of Israel.
cc pc-acp vvi dt vvz, c-crq av j dt n1 vbz vvn p-acp dt n1 pp-f np1.
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711
When Vitellius came into a field of bloud, died with the slaughter, and strewed with the bodies of the dead:
When Vitellius Come into a field of blood, died with the slaughter, and strewed with the bodies of the dead:
c-crq npg1 vvd p-acp dt n1 pp-f n1, vvd p-acp dt n1, cc vvd p-acp dt n2 pp-f dt j:
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712
others were annoyed, he onely cryes out, Optime hostis occisus, melius ciuis.
Others were annoyed, he only cries out, Optime hostis Occisus, Better Civis.
ng2-jn vbdr vvn, pns31 av-j vvz av, n1 fw-la fw-la, fw-la fw-la.
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713
There is a good smell in the bloud of an enemie, much better in the bloud of a subiect.
There is a good smell in the blood of an enemy, much better in the blood of a Subject.
pc-acp vbz dt j n1 p-acp dt n1 pp-f dt n1, av-d av-jc p-acp dt n1 pp-f dt n-jn.
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714
A most inhumane speech, and full of tyrannie: but had he said, Optime hostis, melius Christi.
A most inhumane speech, and full of tyranny: but had he said, Optime hostis, Better Christ.
dt av-ds j n1, cc j pp-f n1: cc-acp vhd pns31 vvn, n1 fw-la, fw-la fw-la.
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715
There is a good smell in the bloud of an enemie, but much better in the bloud of Christ, that had bene religious pietie, which is now recorded for outragious crueltie.
There is a good smell in the blood of an enemy, but much better in the blood of christ, that had be religious piety, which is now recorded for outrageous cruelty.
pc-acp vbz dt j n1 p-acp dt n1 pp-f dt n1, cc-acp d av-jc p-acp dt n1 pp-f np1, cst vhd vbn j n1, r-crq vbz av vvn p-acp j n1.
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716
For indeed it is his bloud that is the sauour of life, and smell of a field which the Lord hath blest, that fills the nostrils of our heauenly Father,
For indeed it is his blood that is the savour of life, and smell of a field which the Lord hath blessed, that fills the nostrils of our heavenly Father,
p-acp av pn31 vbz po31 n1 cst vbz dt n1 pp-f n1, cc n1 pp-f dt n1 r-crq dt n1 vhz vvn, cst vvz dt n2 pp-f po12 j n1,
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and makes him forget the stinke of our wounds, and the putrifactions of our iniquities:
and makes him forget the stink of our wounds, and the putrefactions of our iniquities:
cc vvz pno31 vvi dt n1 pp-f po12 n2, cc dt n2 pp-f po12 n2:
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718
whilst he stands like Phineas, to mediate for vs in that holy place, where now hee makes his entry,
while he Stands like Phinehas, to mediate for us in that holy place, where now he makes his entry,
cs pns31 vvz j np1, pc-acp vvi p-acp pno12 p-acp d j n1, c-crq av pns31 vvz po31 n1,
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719
and so I passe from his humiliation to his exaltation; from the key of his bloud, to the closet of his glorie. Hee entred the holy place:
and so I pass from his humiliation to his exaltation; from the key of his blood, to the closet of his glory. He entered the holy place:
cc av pns11 vvb p-acp po31 n1 p-acp po31 n1; p-acp dt n1 pp-f po31 n1, p-acp dt n1 pp-f po31 n1. pns31 vvd dt j n1:
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The sonnes of Israel came to their earthly Canaan through the red sea: the Sonne of God to that heauenly Canaan through a sea of bloud:
The Sons of Israel Come to their earthly Canaan through the read sea: the Son of God to that heavenly Canaan through a sea of blood:
dt n2 pp-f np1 vvd p-acp po32 j np1 p-acp dt j-jn n1: dt n1 pp-f np1 p-acp d j np1 p-acp dt n1 pp-f n1:
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that flowed with milke and honie, this with the sweetnesse of peace and glorie:
that flowed with milk and honey, this with the sweetness of peace and glory:
cst vvd p-acp n1 cc n1, d p-acp dt n1 pp-f n1 cc n1:
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722
that a land of holinesse, this a place of holinesse, where peace, and holinesse, and truth,
that a land of holiness, this a place of holiness, where peace, and holiness, and truth,
cst dt n1 pp-f n1, d dt n1 pp-f n1, c-crq n1, cc n1, cc n1,
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723
and righteousnesse, haue taken vp their rest, and made their habitation.
and righteousness, have taken up their rest, and made their habitation.
cc n1, vhb vvn a-acp po32 n1, cc vvd po32 n1.
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724
For holinesse becomes the house of God for euer, perfect holinesse, vniuersall holinesse, with a vniuersality of time, it is for euer:
For holiness becomes the house of God for ever, perfect holiness, universal holiness, with a universality of time, it is for ever:
p-acp n1 vvz dt n1 pp-f np1 p-acp av, j n1, j n1, p-acp dt n1 pp-f n1, pn31 vbz p-acp av:
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with a vniuersality of subiect, it is so that no vncleane thing may enter.
with a universality of Subject, it is so that no unclean thing may enter.
p-acp dt n1 pp-f n-jn, pn31 vbz av cst dx j n1 vmb vvi.
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726
It was a good inscription which a bad man set vpon the doore of his house:
It was a good inscription which a bad man Set upon the door of his house:
pn31 vbds dt j n1 r-crq dt j n1 vvn p-acp dt n1 pp-f po31 n1:
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727
Per me nihil intret mali, no euill may passe through me, whereupon said Diogenes, Quomodo ingredietur Dominus? How then shall the master get into his owne house? I know not how it may agree with our mansions vpon earth, sure I am, the first part is most conuenable with that coelestiall Bethel, the gates of heauen,Per me nihil intret mali, no evil may pass through me, whereupon said Diogenes, Quomodo ingredietur Dominus? How then shall the master get into his own house? I know not how it may agree with our mansions upon earth, sure I am, the First part is most convenable with that celestial Bethel, the gates of heaven,
fw-la pno11 fw-la fw-la fw-la, dx j-jn vmb vvi p-acp pno11, c-crq vvd np1, np1 fw-la fw-la? c-crq av vmb dt n1 vvb p-acp po31 d n1? pns11 vvb xx c-crq pn31 vmb vvi p-acp po12 n2 p-acp n1, av-j pns11 vbm, dt ord n1 vbz av-ds j p-acp d j np1, dt n2 pp-f n1,
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and blessed sanctuarie of eternall righteousnesse.
and blessed sanctuary of Eternal righteousness.
cc j-vvn n1 pp-f j n1.
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For whatsoeuer is there, is holy, the Saints holy, the Patriarchs holy, the Martyrs holy, the Prophets holy,
For whatsoever is there, is holy, the Saints holy, the Patriarchs holy, the Martyrs holy, the prophets holy,
p-acp r-crq vbz a-acp, vbz j, dt n2 j, dt n2 j, dt ng1 j, dt ng1 j,
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but the Lord himselfe most holy and blessed, neither is this holinesse originall in those coelestiall bodies,
but the Lord himself most holy and blessed, neither is this holiness original in those celestial bodies,
cc-acp dt n1 px31 av-ds j cc j-vvn, av-dx vbz d n1 j-jn p-acp d j n2,
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731
but deriuatiue from the Lord of all things. It is he that sanctifies and makes them holy:
but derivative from the Lord of all things. It is he that Sanctifies and makes them holy:
cc-acp j-jn p-acp dt n1 pp-f d n2. pn31 vbz pns31 cst vvz cc vvz pno32 j:
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732
times, places, men, Angels, names, ceremonies, vessels, instruments, things animate, things inanimate, with the gracious spirit of his sauing righteousnesse.
times, places, men, Angels, names, ceremonies, vessels, Instruments, things animate, things inanimate, with the gracious Spirit of his Saving righteousness.
n2, n2, n2, n2, n2, n2, n2, n2, n2 vvi, n2 j, p-acp dt j n1 pp-f po31 vvg n1.
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733
They are holy, because the Lord is holy:
They Are holy, Because the Lord is holy:
pns32 vbr j, c-acp dt n1 vbz j:
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and must needs subscribe to that great NONLATINALPHABET, of the Cherubins, Holy, holy, holy, Lord, God, almightie, which is, which was, and which is to come.
and must needs subscribe to that great, of the Cherubim, Holy, holy, holy, Lord, God, almighty, which is, which was, and which is to come.
cc vmb av vvi p-acp d j, pp-f dt n2, j, j, j, n1, np1, j-jn, r-crq vbz, r-crq vbds, cc r-crq vbz pc-acp vvi.
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735
But wherein stands the differerence, betwixt the holinesse of God, and the holinesse of his place? Deus sanctus, quia sanctificans, the Lord is holy because he sanctifies, and is not sanctified:
But wherein Stands the differerence, betwixt the holiness of God, and the holiness of his place? Deus Sanctus, quia sanctificans, the Lord is holy Because he Sanctifies, and is not sanctified:
cc-acp q-crq vvz dt n1, p-acp dt n1 pp-f np1, cc dt n1 pp-f po31 n1? fw-la fw-la, fw-la fw-la, dt n1 vbz j c-acp pns31 vvz, cc vbz xx vvn:
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736
that is holy, because it is sanctified, and cannot sanctifie: else might Adam haue continued holy, as long as hee was in Paradise:
that is holy, Because it is sanctified, and cannot sanctify: Else might Adam have continued holy, as long as he was in Paradise:
cst vbz j, c-acp pn31 vbz vvn, cc vmbx vvi: av vmd np1 vhb vvn j, c-acp av-j c-acp pns31 vbds p-acp n1:
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737
and the diuell, as long as hee was in heauen: but the one was cast out, and the other was cast downe:
and the Devil, as long as he was in heaven: but the one was cast out, and the other was cast down:
cc dt n1, c-acp av-j c-acp pns31 vbds p-acp n1: cc-acp dt pi vbds vvn av, cc dt n-jn vbds vvn a-acp:
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738
that so the holy one might come into the holy place: and say with the Prophet, Deus & non homo, I am God, and not man.
that so the holy one might come into the holy place: and say with the Prophet, Deus & non homo, I am God, and not man.
cst av dt j pi vmd vvi p-acp dt j n1: cc vvb p-acp dt n1, np1 cc fw-la fw-la, pns11 vbm np1, cc xx n1.
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739
The holy one of Israel in the midst of thee, Hos 9. 11. For though hee were humbled vnto death,The holy one of Israel in the midst of thee, Hos 9. 11. For though he were humbled unto death,
dt j pi pp-f np1 p-acp dt n1 pp-f pno21, fw-la crd crd p-acp cs pns31 vbdr vvn p-acp n1,
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740
and lay melting on the fornace of his crosse: yet was he exalted vnto life, and snatched as a brand out of the fire,
and lay melting on the furnace of his cross: yet was he exalted unto life, and snatched as a brand out of the fire,
cc vvb vvg p-acp dt n1 pp-f po31 n1: av vbds pns31 vvn p-acp n1, cc vvd p-acp dt n1 av pp-f dt n1,
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741
and that (as Saint Ambrose speakes) In vmbraculo nubis, vt foueantur vulnera passionis.
and that (as Saint Ambrose speaks) In vmbraculo Nubis, vt foueantur vulnera passionis.
cc d (c-acp n1 np1 vvz) p-acp fw-la fw-la, fw-la fw-la fw-la fw-la.
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742
In the coole shade of a spreading cloud, to qualifie the heate of his bleeding wounds.
In the cool shade of a spreading cloud, to qualify the heat of his bleeding wounds.
p-acp dt j n1 pp-f dt j-vvg n1, pc-acp vvi dt n1 pp-f po31 j-vvg n2.
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743
Neither is there any Christian but may discerne, as farre with the ioyes of faith, as euer Stephen did with the eyes of his body:
Neither is there any Christian but may discern, as Far with the Joys of faith, as ever Stephen did with the eyes of his body:
av-d vbz pc-acp d np1 cc-acp vmb vvi, c-acp av-j p-acp dt n2 pp-f n1, c-acp av np1 vdd p-acp dt n2 pp-f po31 n1:
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744
when hee said, Behold, I see the heauens opened, and the sonne of man stand at the right hand of God.
when he said, Behold, I see the heavens opened, and the son of man stand At the right hand of God.
c-crq pns31 vvd, vvb, pns11 vvb dt n2 vvd, cc dt n1 pp-f n1 vvb p-acp dt j-jn n1 pp-f np1.
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745
Luke saith hee stands, Dauid he sits, yet are they both true: he sits as a Iudge, for the Lord hath giuen all power to his Sonne:Luke Says he Stands, David he sits, yet Are they both true: he sits as a Judge, for the Lord hath given all power to his Son:
np1 vvz pns31 vvz, np1 pns31 vvz, av vbr pns32 d j: pns31 vvz p-acp dt n1, p-acp dt n1 vhz vvn d n1 p-acp po31 n1:
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746
he stands as an Aduocate, For we haue an Aduocate with the Father Iesus Christ the righteous,
he Stands as an Advocate, For we have an Advocate with the Father Iesus christ the righteous,
pns31 vvz p-acp dt n1, c-acp pns12 vhb dt n1 p-acp dt n1 np1 np1 dt j,
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747
and he is the propitiation for our sins. and he is the propitiation for our Sins.
cc pns31 vbz dt n1 p-acp po12 n2.
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748
The one shewes the greatnesse of his Maiestie, the other shewes the obedience of his ministry:
The one shows the greatness of his Majesty, the other shows the Obedience of his Ministry:
dt crd n2 dt n1 pp-f po31 n1, dt n-jn vvz dt n1 pp-f po31 n1:
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749
whilst hee takes the censure of his flesh, and fills it with the coales of the altar,
while he Takes the censure of his Flesh, and fills it with the coals of the altar,
cs pns31 vvz dt n1 pp-f po31 n1, cc vvz pn31 p-acp dt n2 pp-f dt n1,
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750
and presents the supplications of his Church, and makes the smoake of those spirituall odours, ascend before the Lord,
and presents the supplications of his Church, and makes the smoke of those spiritual odours, ascend before the Lord,
cc vvz dt n2 pp-f po31 n1, cc vvz dt n1 pp-f d j n2, vvb a-acp dt n1,
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751
as from the hand of an Angell. O the gracious entrance of our triumphant Sauiour into that heauenly tabernacle;
as from the hand of an Angel. O the gracious Entrance of our triumphant Saviour into that heavenly tabernacle;
c-acp p-acp dt n1 pp-f dt n1. sy dt j n1 pp-f po12 j n1 p-acp d j n1;
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752
before hee was from the earth earthly, now hee is from heauen heauenly. There be heauens corporall, there hee is by the presence of his body:
before he was from the earth earthly, now he is from heaven heavenly. There be heavens corporal, there he is by the presence of his body:
c-acp pns31 vbds p-acp dt n1 j, av pns31 vbz p-acp n1 j. pc-acp vbi n2 j, a-acp pns31 vbz p-acp dt n1 pp-f po31 n1:
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753
there bee heauens mysticall, there hee is by the influence of his Spirit.
there be heavens mystical, there he is by the influence of his Spirit.
pc-acp vbi n2 j, a-acp pns31 vbz p-acp dt n1 pp-f po31 n1.
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754
For the soule of euery Christian may bee likened vnto heauen, in the corporall heauens, yee haue a Sunne to giue light in the mysticall heauens, yee haue Christ to bee your guide in the corporall;
For the soul of every Christian may be likened unto heaven, in the corporal heavens, ye have a Sun to give Light in the mystical heavens, ye have christ to be your guide in the corporal;
p-acp dt n1 pp-f d np1 vmb vbi vvn p-acp n1, p-acp dt j n2, pn22 vhb dt n1 pc-acp vvi n1 p-acp dt j n2, pn22 vhb np1 pc-acp vbi po22 n1 p-acp dt j;
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yee haue Starres that shine by night, in the mysticall, ye haue vertues eminent and conspicuous, that shine in the night of aduersitie, and the darknesse of tribulation:
ye have Stars that shine by night, in the mystical, you have Virtues eminent and conspicuous, that shine in the night of adversity, and the darkness of tribulation:
pn22 vhb n2 cst vvb p-acp n1, p-acp dt j, pn22 vhb n2 j cc j, cst vvb p-acp dt n1 pp-f n1, cc dt n1 pp-f n1:
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756
in the corporall, yee haue continuall serenitie, in the mysticall perfect tranquilitie: in the corporall ye haue an extension of parts, in the mysticall of charitie:
in the corporal, ye have continual serenity, in the mystical perfect tranquillity: in the corporal you have an extension of parts, in the mystical of charity:
p-acp dt j, pn22 vhb j n1, p-acp dt j j n1: p-acp dt j pn22 vhb dt n1 pp-f n2, p-acp dt j pp-f n1:
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757
the loue of God being spread abroad in our hearts by the holy Ghost, and our bowels yearning with mercy and compassion towards the afflictions of our brethren.
the love of God being spread abroad in our hearts by the holy Ghost, and our bowels yearning with mercy and compassion towards the afflictions of our brothers.
dt n1 pp-f np1 vbg vvn av p-acp po12 n2 p-acp dt j n1, cc po12 n2 vvg p-acp n1 cc n1 p-acp dt n2 pp-f po12 n2.
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758
So that God is still in the holy place, there will he dwell, there is his rest for euer.
So that God is still in the holy place, there will he dwell, there is his rest for ever.
av cst np1 vbz av p-acp dt j n1, pc-acp vmb pns31 vvi, pc-acp vbz po31 n1 c-acp av.
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759
Though we seldome frequent the place of his Sanctuary, some perhaps once a yeare, as the high Priests did the inward Tabernacle, some perhaps once in their liues,
Though we seldom frequent the place of his Sanctuary, Some perhaps once a year, as the high Priests did the inward Tabernacle, Some perhaps once in their lives,
cs pns12 av j dt n1 pp-f po31 n1, d av a-acp dt n1, c-acp dt j n2 vdd dt j n1, d av a-acp p-acp po32 n2,
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as Christ did this heauenly Tabernacle, yea I feare many leaue the holy place, and choose places most vnholy and defiled:
as christ did this heavenly Tabernacle, yea I Fear many leave the holy place, and choose places most unholy and defiled:
c-acp np1 vdd d j n1, uh pns11 vvb d vvi dt j n1, cc vvi n2 av-ds j cc vvn:
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761
defiled with superstition and idolatrie, defiled with riot and luxurie, defiled with extorsion and crueltie, defiled with vncleannesse and impuritie, where the Sunne may scarce peepe without feare of darkening,
defiled with Superstition and idolatry, defiled with riot and luxury, defiled with extortion and cruelty, defiled with uncleanness and impurity, where the Sun may scarce peep without Fear of darkening,
vvn p-acp n1 cc n1, vvn p-acp n1 cc n1, vvn p-acp n1 cc n1, vvn p-acp n1 cc n1, c-crq dt n1 vmb av-j vvi p-acp n1 pp-f vvg,
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or the light without danger of infection.
or the Light without danger of infection.
cc dt n1 p-acp n1 pp-f n1.
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763
O the deplored estate and lamentable condition of spirituall Gadarens, and Daemoniacall Christians, that abide in graues,
O the deplored estate and lamentable condition of spiritual Gadarenes, and Daemoniacall Christians, that abide in graves,
sy dt vvn n1 cc j n1 pp-f j np1, cc np1 np1, cst vvb p-acp n2,
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and lie (as it were) in the deepe of hell:
and lie (as it were) in the deep of hell:
cc vvb (c-acp pn31 vbdr) p-acp dt j-jn pp-f n1:
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765
that sticke in the mire and clay, or rather in the sinke and iakes of abhominable pollutions and Heliogabalian filthines.
that stick in the mire and clay, or rather in the sink and jakes of abominable pollutions and Heliogabalian filthiness.
cst n1 p-acp dt n1 cc n1, cc av-c p-acp dt n1 cc n1 pp-f j n2 cc jp n1.
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766
How do they depart from the liuing God, and forget the footsteps of their Sauiour? The place where he goes is holy, the ground where hee stands holy,
How do they depart from the living God, and forget the footsteps of their Saviour? The place where he Goes is holy, the ground where he Stands holy,
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and as hee is holy in his words, so is hee holy in his wayes.
and as he is holy in his words, so is he holy in his ways.
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O let there not bee such a distance betwixt head and members, lift vp your heads, raise vp your thoughts,
O let there not be such a distance betwixt head and members, lift up your Heads, raise up your thoughts,
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769
though your bodies lie on the earth, let your soules be in heauen, nay be yee a heauen vpon earth, shining with truth, establisht with hope, adorned with righteousnesse, extended with lour, hung and spread with those gracious clouds of knowledge and instruction, that Christ may bring his Father and come into your holy place,
though your bodies lie on the earth, let your Souls be in heaven, nay be ye a heaven upon earth, shining with truth, established with hope, adorned with righteousness, extended with lour, hung and spread with those gracious Clouds of knowledge and instruction, that christ may bring his Father and come into your holy place,
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and cast out the bond woman, and take his rest as in a sanctuarie.
and cast out the bound woman, and take his rest as in a sanctuary.
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771
Vbi habitabo? (saith Austin in the name of God? Where shall I dwell? Dost thou thinke I will abide in the ruinous building of thy collapsed nature,Vbi habitabo? (Says Austin in the name of God? Where shall I dwell? Dost thou think I will abide in the ruinous building of thy collapsed nature,
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and depraued affections? or in the sordid building of thy staind actions and wicked pollutions? Surely no:
and depraved affections? or in the sordid building of thy stained actions and wicked pollutions? Surely not:
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773
I looke my house should be cleane swept, and garnisht with the flowers of vertue,
I look my house should be clean swept, and garnished with the flowers of virtue,
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774
as the Diamond or the Carbuncle, NONLATINALPHABET (saith Nyssen) he that is Lord of honour and glory, will not bee owner of that which is dishonourable and inglorious.
as the Diamond or the Carbuncle, (Says Nyssen) he that is Lord of honour and glory, will not be owner of that which is dishonourable and inglorious.
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775
If hee would not suffer the vncleane spirits to name him, hee shall not suffer the vncleane men to enioy him:
If he would not suffer the unclean spirits to name him, he shall not suffer the unclean men to enjoy him:
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776
they cryed, and were rebuked, if they cry, they may bee refused.
they cried, and were rebuked, if they cry, they may be refused.
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777
Awake then and consider whose temples yee are, this is the will of God, euen your sanctification:
Awake then and Consider whose Temples ye Are, this is the will of God, even your sanctification:
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778
This is the will of God, euen your glorification.
This is the will of God, even your glorification.
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O my brethren, me thinkes I see the names of all that stand before me, written in the booke of life,
O my brothers, me thinks I see the names of all that stand before me, written in the book of life,
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780
and I seeme to reade through that sea of glasse, the diuine pedegree of your sacred race and heauenly genealogie.
and I seem to read through that sea of glass, the divine pedigree of your sacred raze and heavenly genealogy.
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781
There is Abraham your Father, and Isaac his sonne, or rather Iacob, to whom the promises were made:
There is Abraham your Father, and Isaac his son, or rather Iacob, to whom the promises were made:
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782
yea there is God your Father, in whom all the families of heauen and earth are named,
yea there is God your Father, in whom all the families of heaven and earth Are nam,
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783
and Christ his Sonne, flesh of our flesh, and bone of our bone, together with that Spirit, by whose grace we are knit and linkt in one fellowship and communion:
and christ his Son, Flesh of our Flesh, and bone of our bone, together with that Spirit, by whose grace we Are knit and linked in one fellowship and communion:
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784
there is the ring and the robe, which the Angells, which bee his seruants shall cast vpon vs:
there is the ring and the robe, which the Angels, which be his Servants shall cast upon us:
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785
the ring of endlesse blisse and interminate happinesse: the robe of perfect iustice and immortall holinesse.
the ring of endless bliss and interminate happiness: the robe of perfect Justice and immortal holiness.
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786
Why do not we mooue as the clouds, and flie as the Doues vnto our windowes? Why is not our heart together with our treasure? nay with our flesh,
Why do not we move as the Clouds, and fly as the Dove unto our windows? Why is not our heart together with our treasure? nay with our Flesh,
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and with our bloud, with our strength, and with our glorie? He is gone before, that we may follow after,
and with our blood, with our strength, and with our glory? He is gone before, that we may follow After,
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788
first by contemplation, then by conuersation, till at length we be inducted into mount Sion, the blessed Temple of our spirituall Ierusalem: hauing not onely quiet and peaceable,
First by contemplation, then by Conversation, till At length we be inducted into mount Sion, the blessed Temple of our spiritual Ierusalem: having not only quiet and peaceable,
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but actuall and corporall possession? Now we haue Ius ad rem, then wee shall Ius in re. Now wee are inuested with right and power,
but actual and corporal possession? Now we have Just and remembering, then we shall Just in re. Now we Are invested with right and power,
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790
then we shall be superinuested with immortalitie and honour:
then we shall be superinuested with immortality and honour:
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791
like those blessed Elders that worshipt the Lambe, which doth wipe all teares from their eyes,
like those blessed Elders that worshipped the Lamb, which does wipe all tears from their eyes,
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792
and guide them to those fountaines of liuing waters.
and guide them to those fountains of living waters.
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793
Did wee consider how great and excellent things God hath promist to all that loue him, in the heauens, our hearts would bee turned and set more by the holy place,
Did we Consider how great and excellent things God hath promised to all that love him, in the heavens, our hearts would be turned and Set more by the holy place,
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794
then by the honourable place, or the place of custome, and of sweetnes, or the place of maiestie and of greatnesse:
then by the honourable place, or the place of custom, and of sweetness, or the place of majesty and of greatness:
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795
there is the flower of wheate, and the abundance of delight;
there is the flower of wheat, and the abundance of delight;
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796
Riuers of oyle, and flouds of peace, in comparison whereof our ioy is heauinesse, our fulnesse vacuitie, our pleasure bitternesse, our riches pouertie, our beautie ashes, our comelinesse deformitie;
rivers of oil, and floods of peace, in comparison whereof our joy is heaviness, our fullness vacuity, our pleasure bitterness, our riches poverty, our beauty Ashes, our comeliness deformity;
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It is Dauids note, that God hath set the wicked as a wheele, and the reason is giuen by a learned Father, Anterius cadit, posterius eleuatur;
It is David note, that God hath Set the wicked as a wheel, and the reason is given by a learned Father, Anterius Cadit, Posterior eleuatur;
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The former part turnes downe, the hinder part turnes vp:
The former part turns down, the hinder part turns up:
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so they incline and how downe towards the glorious brightnes of that which is before and permanent:
so they incline and how down towards the glorious brightness of that which is before and permanent:
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but rise, & are lifted vp towards the emptie shadow of that which is past and transient, let them be as a wheele,
but rise, & Are lifted up towards the empty shadow of that which is past and Transient, let them be as a wheel,
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801
so wee be as a Chariot, or an Eagle mounted and soaring towards the place of vision, where Christ sits in the glorie of the Father.
so we be as a Chariot, or an Eagl mounted and soaring towards the place of vision, where christ sits in the glory of the Father.
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802
Sequar illum, quem mea occidit tarditas, was the speech of Cassius, when Brutus had bene slaine by the stay of his aide,Sequar Ilum, Whom mea occidit tarditas, was the speech of Cassius, when Brutus had be slain by the stay of his aid,
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803
and the negligence of his armie. I will follow him, that my slownesse hath put to death.
and the negligence of his army. I will follow him, that my slowness hath put to death.
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804
They are our sinnes that haue put Christ to death, the slownesse and backwardnesse of our hearts and vnderstandings, to do any thing that is good.
They Are our Sins that have put christ to death, the slowness and backwardness of our hearts and understandings, to do any thing that is good.
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805
O let vs follow him in the bearing of his crosse, and the entrance of his glorie.
O let us follow him in the bearing of his cross, and the Entrance of his glory.
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806
Sequar eum, quem mea occidit prauitas. Sequar Eum, Whom mea occidit prauitas.
fw-la fw-la, fw-la fw-la fw-la fw-la.
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807
I will follow him whom my sinnes hath put to death, but his owne power hath raised to life, that he may triumph and be exalted,
I will follow him whom my Sins hath put to death, but his own power hath raised to life, that he may triumph and be exalted,
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808
and seeme wonderfull in the holy places, by working our peace and obtaining our redemption, which is the fruite and benefit of all our trauell:
and seem wonderful in the holy places, by working our peace and obtaining our redemption, which is the fruit and benefit of all our travel:
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809
and expects the short continuance of our frailtie and patience. NONLATINALPHABET, hauing found an eternall redemption for vs. Sinne is the aduersary that deliuered man bound to God, as to the Iudge:
and expects the short Continuance of our frailty and patience., having found an Eternal redemption for us Sin is the adversary that Delivered man bound to God, as to the Judge:
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God the Iudge that deliuered man bound to Satan, as to the Iaylour. Hee was bound to the diuell in the seruice of vnrighteousnesse:
God the Judge that Delivered man bound to Satan, as to the Jailer. He was bound to the Devil in the service of unrighteousness:
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he was bound to God for the punishment of his transgressions, but now hee is redeemed from both,
he was bound to God for the punishment of his transgressions, but now he is redeemed from both,
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812
and this stands (as the Schooles note) in the price, and the solution, the price the bloud of Christ:
and this Stands (as the Schools note) in the price, and the solution, the price the blood of christ:
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813
the solution, at the death of Christ. In that he died, we haue the ransome of our sinnes:
the solution, At the death of christ. In that he died, we have the ransom of our Sins:
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in that he died but once, we haue the sufficiency of that ransome: for with him there is plenteous redemption, and for vs eternall redemption.
in that he died but once, we have the sufficiency of that ransom: for with him there is plenteous redemption, and for us Eternal redemption.
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Eternall, in respect of Gods decree: which is before time. Eternall, in respect of those which are redeemed, they are immortall spirits.Eternal, in respect of God's Decree: which is before time. Eternal, in respect of those which Are redeemed, they Are immortal spirits.
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816
Eternall, in respect of the worke it selfe, which is perfect and absolute, neuer to bee abolisht or renewed:Eternal, in respect of the work it self, which is perfect and absolute, never to be abolished or renewed:
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817
From the bricke and the clay of foule acts; and more then Aegyptian seruitude: but the originall is more Emphaticall then our translation. NONLATINALPHABET, Hauing found an euerlasting redemption.
From the brick and the clay of foul acts; and more then Egyptian servitude: but the original is more Emphatical then our Translation., Having found an everlasting redemption.
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818
Whereby we vnderstand that it was sought with paine, and griefe, and sorrow, and trauell, vnder the heauie yoke of his intollerable crosse, and vnsupportable agonie;
Whereby we understand that it was sought with pain, and grief, and sorrow, and travel, under the heavy yoke of his intolerable cross, and unsupportable agony;
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yet so little doth he esteeme whatsoeuer he endures, that he counts that found, which he dearely bought: NONLATINALPHABET, Hauing found an euerlasting redemption.
yet so little does he esteem whatsoever he endures, that he counts that found, which he dearly bought:, Having found an everlasting redemption.
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820
Which indeed is full of comfort, and sounds as musicke to the eare, for as in a chaine, hee that takes the first linke, drawes on all the rest;
Which indeed is full of Comfort, and sounds as music to the ear, for as in a chain, he that Takes the First link, draws on all the rest;
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so in the golden chaine of our saluation, redemption is that which drawes on all the rest:
so in the golden chain of our salvation, redemption is that which draws on all the rest:
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if we be redeemed, we shall be iustified, if we be iustified, we shall be sanctified,
if we be redeemed, we shall be justified, if we be justified, we shall be sanctified,
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if we be sanctified, we shall be glorified:
if we be sanctified, we shall be glorified:
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so that to be redeemed, is all that can bee imagined, to escape the feare of death, to receiue a crowne of life, to put on white robes, to iudge the Tribes of Israel,
so that to be redeemed, is all that can be imagined, to escape the Fear of death, to receive a crown of life, to put on white robes, to judge the Tribes of Israel,
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and to possesse that which is farre more excellent, aeternum gloriae pondus: an eternall weight of glory.
and to possess that which is Far more excellent, aeternum Glory pondus: an Eternal weight of glory.
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It is like a cluster of grapes, where all the benefits of Christs death and mans safetie are heaped and treasured vp together:
It is like a cluster of grapes, where all the benefits of Christ death and men safety Are heaped and treasured up together:
pn31 vbz av-j dt vvi pp-f n2, c-crq d dt n2 pp-f npg1 n1 cc ng1 n1 vbr vvn cc vvn a-acp av:
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and therefore saith Chrysologus, Plura nobis parta, &c. Wee got more by the tree of the crosse,
and Therefore Says Chrysologus, Plura nobis Parta, etc. we god more by the tree of the cross,
cc av vvz np1, fw-la fw-la fw-la, av pns12 vvd av-dc p-acp dt n1 pp-f dt n1,
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then euer wee lost by the tree of Paradise.
then ever we lost by the tree of Paradise.
av av pns12 vvd p-acp dt n1 pp-f n1.
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What shall I mention, the dreame of Saint Origen? That promiseth redemption after a thousand yeares, to the diuell and his Angels.
What shall I mention, the dream of Saint Origen? That promises redemption After a thousand Years, to the Devil and his Angels.
q-crq vmb pns11 vvi, dt n1 pp-f n1 np1? cst vvz n1 p-acp dt crd n2, p-acp dt n1 cc po31 n2.
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Sure I am it is (for vs) and that it is for vs alone, is manifest by his incarnation:
Sure I am it is (for us) and that it is for us alone, is manifest by his incarnation:
j pns11 vbm pn31 vbz (p-acp pno12) cc cst pn31 vbz p-acp pno12 av-j, vbz j p-acp po31 n1:
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for that is redeemed, which at first was assumed:
for that is redeemed, which At First was assumed:
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hee tooke not the Angels, but the seede of Abraham, and therefore hee saues not the Angels,
he took not the Angels, but the seed of Abraham, and Therefore he saves not the Angels,
pns31 vvd xx dt n2, cc-acp dt n1 pp-f np1, cc av pns31 vvz xx dt n2,
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but the seede of Abraham. Wee are the heritage which he redeemed with his pretious bloud, agreeable to that of Fulgentius, Id solum in corpore regnantium, quod praecessit in capite ad coelum:
but the seed of Abraham. we Are the heritage which he redeemed with his precious blood, agreeable to that of Fulgentius, Id solum in corpore reigning, quod Praecessit in capite ad coelum:
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Wee that receiue his word beleeue his promises, admire his loue, embrace his mercies, crying with these soules vnder the altar, to him that was made a sacrifice vpon the altar,
we that receive his word believe his promises, admire his love, embrace his Mercies, crying with these Souls under the altar, to him that was made a sacrifice upon the altar,
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how long sweet Iesu? Holy, and true, wilt not thou auenge our bloud vpon those which dwell vpon the earth?
how long sweet Iesu? Holy, and true, wilt not thou avenge our blood upon those which dwell upon the earth?
c-crq av-j j np1? j, cc j, vm2 xx pns21 vvi po12 n1 p-acp d r-crq vvb p-acp dt n1?
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I know not how this moues you, mee thinkes it should worke vpon the sencelesse creature,
I know not how this moves you, me thinks it should work upon the senseless creature,
pns11 vvb xx c-crq d vvz pn22, pno11 vvz pn31 vmd vvi p-acp dt j n1,
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and rayse vp children vnto Abraham, from the very stones:
and raise up children unto Abraham, from the very stones:
cc vvi a-acp n2 p-acp np1, p-acp dt j n2:
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or rather, praise and glory, thankes and honour, to the God of Abraham, from the stonie hearts of most obstinate and rebellious children.
or rather, praise and glory, thanks and honour, to the God of Abraham, from the stony hearts of most obstinate and rebellious children.
cc av-c, n1 cc n1, n2 cc n1, p-acp dt n1 pp-f np1, p-acp dt j n2 pp-f ds j cc j n2.
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If Galen made profession, when he lookt vpon man in his first creation, that if all the members of his body had bene tongues they would not haue bene sufficient, to expresse the glory of the Lord;
If Galen made profession, when he looked upon man in his First creation, that if all the members of his body had be tongues they would not have be sufficient, to express the glory of the Lord;
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how should wee magnifie the goodnesse of our Sauiour, that beheld man in his second creation, deliuered from the bondage of sin;
how should we magnify the Goodness of our Saviour, that beheld man in his second creation, Delivered from the bondage of since;
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and translated into the glorious liberty of the sonnes of God:
and translated into the glorious liberty of the Sons of God:
cc vvn p-acp dt j n1 pp-f dt n2 pp-f np1:
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redeemed from the curse of the Law, and cloathed with the righteousnesse of Christ Iesus? That so he may shine as the stars of heauen, in those euerlasting spheeres of safetie & protection.
redeemed from the curse of the Law, and clothed with the righteousness of christ Iesus? That so he may shine as the Stars of heaven, in those everlasting spheres of safety & protection.
vvd p-acp dt n1 pp-f dt n1, cc vvn p-acp dt n1 pp-f np1 np1? cst av pns31 vmb vvi p-acp dt n2 pp-f n1, p-acp d j n2 pp-f n1 cc n1.
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When Flaminius had deliuered many Cities of the Grecians, and made open Proclamation of their libertie:
When Flaminius had Delivered many Cities of the Greeks, and made open Proclamation of their liberty:
c-crq npg1 vhd vvn d n2 pp-f dt njp2, cc vvd j n1 pp-f po32 n1:
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they lifted vp their voyces, and cryed for ioy till the birds of the ayre were astonied, and fell dead before them:
they lifted up their voices, and cried for joy till the Birds of the air were astonished, and fell dead before them:
pns32 vvd a-acp po32 n2, cc vvd p-acp n1 p-acp dt n2 pp-f dt n1 vbdr vvn, cc vvd j p-acp pno32:
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See beloued, here is a generall Proclamation, of saftie and redemption, not from the Consull of the Romanes, but from the Doctor of the Gentiles, not to the Cities of Greece, or the inhabitants of Iudea onely,
See Beloved, Here is a general Proclamation, of safety and redemption, not from the Consul of the Romans, but from the Doctor of the Gentiles, not to the Cities of Greece, or the inhabitants of Iudea only,
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but to all the Nations and countries vnder heauen, bond and free, Iew and Gentile, they are all deliuered,
but to all the nations and countries under heaven, bound and free, Iew and Gentile, they Are all Delivered,
cc-acp p-acp d dt n2 cc n2 p-acp n1, n1 cc j, np1 cc j, pns32 vbr d vvn,
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and haue receiued vnfranchisement from their spirituall captiuitie.
and have received vnfranchisement from their spiritual captivity.
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O that our hearts were enlarged rowards God, and the loud shout of our spirituall reioycings,
O that our hearts were enlarged rowards God, and the loud shout of our spiritual rejoicings,
sy cst po12 n2 vbdr vvn n2 np1, cc dt j n1 pp-f po12 j n2,
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and doubled Haleluiahs, might be as a clap of thunder, to fright the Prince of the ayre,
and doubled Hallelujahs, might be as a clap of thunder, to fright the Prince of the air,
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and flat the top of vaine thoughts and proud imaginations, that nestle in the clouds, till they sinke and lie dead before vs. I wish that of Bernard might be an incentiue to your deuotion,
and flat the top of vain thoughts and proud Imaginations, that nestle in the Clouds, till they sink and lie dead before us I wish that of Bernard might be an incentive to your devotion,
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and blow the coales of true loue and Christian pietie in all that heare me.
and blow the coals of true love and Christian piety in all that hear me.
cc vvi dt n2 pp-f j n1 cc njp n1 p-acp d cst vvb pno11.
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Quam bonus & suauis es Domine Iesu, &c. O sweet Iesu how good and pleasant art thou to all that seeke thee!Quam bonus & suauis es Domine Iesu, etc. Oh sweet Iesu how good and pleasant art thou to all that seek thee!
fw-la fw-la cc fw-la fw-la fw-la np1, av uh j np1 c-crq j cc j vb2r pns21 p-acp d cst vvb pno21!
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The Redeemer of such as are lost, the Sauiour of those that are redeemed, the hope of such as wander, the helpe of those which labour, the comfort and refreshing of euery bleeding soule, that runnes after thee in the sweate of teares,
The Redeemer of such as Are lost, the Saviour of those that Are redeemed, the hope of such as wander, the help of those which labour, the Comfort and refreshing of every bleeding soul, that runs After thee in the sweat of tears,
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and the painefull anguish of their crosse and miserie:
and the painful anguish of their cross and misery:
cc dt j n1 pp-f po32 n1 cc n1:
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Great is thy name, and most worthy to be praised, and let all the creatures, both in heauen and earth giue thankes vnto thee,
Great is thy name, and most worthy to be praised, and let all the creatures, both in heaven and earth give thanks unto thee,
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for the humilitie of thy passion, the glory of thy exaltation, the might and power of thy victorious triumph and euerlasting redemption:
for the humility of thy passion, the glory of thy exaltation, the might and power of thy victorious triumph and everlasting redemption:
p-acp dt n1 pp-f po21 n1, dt n1 pp-f po21 n1, dt n1 cc n1 pp-f po21 j n1 cc j n1:
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Thou hast saued vs from death, and installed vs in the holy place, that we may stand before thee,
Thou hast saved us from death, and installed us in the holy place, that we may stand before thee,
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and draw neare with boldnesse vnto the throne of Grace, not with a few peeces of siluer,
and draw near with boldness unto the throne of Grace, not with a few Pieces of silver,
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859
as the Iewes bought thee, but with many drops of bloud spilt vpon the earth: This is it that dies our robes, and turnes our sackcloth into scarlet:
as the Iewes bought thee, but with many drops of blood spilled upon the earth: This is it that die our robes, and turns our Sackcloth into scarlet:
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that annoints our soules, and makes vs Kings and Priests to God the Father, or rather a sanctuarie of his Spirit,
that anoints our Souls, and makes us Kings and Priests to God the Father, or rather a sanctuary of his Spirit,
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and liuing temples of the holy Ghost.
and living Temples of the holy Ghost.
cc j-vvg n2 pp-f dt j n1.
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What remaines, but since he hath giuen himselfe for vs, wee giue our selues to him, our soules, which he hath redeemed, our bodies which he hath sanctified.
What remains, but since he hath given himself for us, we give our selves to him, our Souls, which he hath redeemed, our bodies which he hath sanctified.
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O yee house of Iudah and men of Israel, get ye into the holy place, the closet of your hearts, the secret of your consciences:
O ye house of Iudah and men of Israel, get you into the holy place, the closet of your hearts, the secret of your Consciences:
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looke vpon the wine that runnes, and the hony that streames from the treading of the grape,
look upon the wine that runs, and the honey that streams from the treading of the grape,
vvb p-acp dt n1 cst vvz, cc dt n1 cst n2 p-acp dt vvg pp-f dt n1,
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and the opening of the rocke: consider the sharpnesse of his death, if there were any sorrow like vnto his:
and the opening of the rock: Consider the sharpness of his death, if there were any sorrow like unto his:
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the sweetnesse of his loue, if there were any mercy to be compared with his:
the sweetness of his love, if there were any mercy to be compared with his:
dt n1 pp-f po31 n1, cs pc-acp vbdr d n1 pc-acp vbi vvn p-acp po31:
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and let your spirits melt, and bleed, and distill, and bee power'd forth into a sweet ointment and great libution:
and let your spirits melt, and bleed, and distil, and be powered forth into a sweet ointment and great libution:
cc vvb po22 n2 vvi, cc vvi, cc vvi, cc vbi vvn av p-acp dt j n1 cc j n1:
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for the merit of his death, and the benefit of your redemption.
for the merit of his death, and the benefit of your redemption.
c-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po22 n1.
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Martialls Flie play'd so long vnder a tree, that at length it was wrapt in amber,Martialls Fly played so long under a tree, that At length it was wrapped in amber,
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and congeal'd in the drops that came from the boughs. Sic modo quae fuerat vita contempta manente, Funeribus facta est, nunc praetiosa suis.
and congealed in the drops that Come from the boughs. Sic modo Quae fuerat vita contempta manente, Funeribus facta est, nunc praetiosa suis.
cc vvn p-acp dt n2 cst vvd p-acp dt n2. fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la.
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The best of vs are but wormes, let vs not despise to be as this Flie;
The best of us Are but worms, let us not despise to be as this Fly;
dt js pp-f pno12 vbr p-acp n2, vvb pno12 xx vvi pc-acp vbi p-acp d n1;
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still houering about the tree of the crosse, and the ointment of his bloud:
still hovering about the tree of the cross, and the ointment of his blood:
av vvg p-acp dt n1 pp-f dt n1, cc dt n1 pp-f po31 n1:
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till wee be wrapped, and closed, and buried, and entombed, in the pretious amber of his bleeding wounds,
till we be wrapped, and closed, and buried, and entombed, in the precious amber of his bleeding wounds,
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and the sacred gum of that tree, which growes in the midst of Paradise.
and the sacred gum of that tree, which grows in the midst of Paradise.
cc dt j n1 pp-f d n1, r-crq vvz p-acp dt n1 pp-f n1.
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For if we suffer with him, we shall raigne with him, and if we bee conformed to the similitude of his death, we shall bee transformed to the image of his glory.
For if we suffer with him, we shall Reign with him, and if we be conformed to the similitude of his death, we shall be transformed to the image of his glory.
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Effundam de spiritu meo, saith God the Father, I will powre out my Spirit vpon all flesh.Effund de spiritu meo, Says God the Father, I will pour out my Spirit upon all Flesh.
fw-la fw-la fw-la fw-la, vvz np1 dt n1, pns11 vmb vvi av po11 n1 p-acp d n1.
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Effudi de sanguine meo, saith God the Sonne, I haue powr'd forth my bloud for all flesh.Effudi de sanguine meo, Says God the Son, I have poured forth my blood for all Flesh.
fw-la fw-la fw-la fw-la, vvz np1 dt n1, pns11 vhb vvd av po11 n1 p-acp d n1.
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See the price of your redemption, and the pledge of your saluation:
See the price of your redemption, and the pledge of your salvation:
n1 dt n1 pp-f po22 n1, cc dt n1 pp-f po22 n1:
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by this ye enter the holy place, and are assured of that kingdome, where neither height,
by this you enter the holy place, and Are assured of that Kingdom, where neither height,
p-acp d pn22 vvb dt j n1, cc vbr vvn pp-f d n1, c-crq dx n1,
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nor depth, nor things present, nor things to come, nor life, nor death, nor any other creature, shall bee able to separate vs from the loue of God, which is Christ Iesus.
nor depth, nor things present, nor things to come, nor life, nor death, nor any other creature, shall be able to separate us from the love of God, which is christ Iesus.
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O Lord enflame this loue in vs, and crowne this hope on vs, for the bitter death and meritorious passion of thy Sonne and our Sauiour, to whom with the Father, bee ascribed all honour,
O Lord inflame this love in us, and crown this hope on us, for the bitter death and meritorious passion of thy Son and our Saviour, to whom with the Father, be ascribed all honour,
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and glorie, power and dominion, throughout all generations. Amen.
and glory, power and dominion, throughout all generations. Amen.
cc n1, n1 cc n1, p-acp d n2. uh-n.
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883
THE FOVRTH SERMON.
THE FOURTH SERMON.
dt ord n1.
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MATH. 19. 28. Ye which haue followed me, in the regeneration, when the Sonne of man shall sit in the throne of his glorie, yee shall also sit vpon twelue thrones, iudging the twelue tribes of Israel.
MATH. 19. 28. the which have followed me, in the regeneration, when the Son of man shall fit in the throne of his glory, ye shall also fit upon twelue thrones, judging the twelue tribes of Israel.
np1. crd crd dt r-crq vhb vvn pno11, p-acp dt n1, c-crq dt n1 pp-f n1 vmb vvi p-acp dt n1 pp-f po31 n1, pn22 vmb av vvi p-acp crd n2, vvg dt crd n2 pp-f np1.
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I Know not whether that of Theodosius do sauour more of wisedome, or abound more with the sweetnesse of deuotion:
I Know not whither that of Theodosius do savour more of Wisdom, or abound more with the sweetness of devotion:
pns11 vvb xx cs d pp-f np1 vdb n1 dc pp-f n1, cc vvi av-dc p-acp dt n1 pp-f n1:
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sure I am, it is most pious and Christian:
sure I am, it is most pious and Christian:
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Gaudeo magis, &c. I reioyce more to be a seruant of the liuing God, then to be a Monarch of the whole earth.Gaudeo magis, etc. I rejoice more to be a servant of the living God, then to be a Monarch of the Whole earth.
fw-la fw-la, av pns11 vvb av-dc pc-acp vbi dt n1 pp-f dt j-vvg np1, cs pc-acp vbi dt n1 pp-f dt j-jn n1.
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For as his yoke is easie, and his burthen light: so is his protection mightie, and his seruice honourable:
For as his yoke is easy, and his burden Light: so is his protection mighty, and his service honourable:
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889
witnesse that of our Sauiour, NONLATINALPHABET, if any man serue me, the Father will do him honour.
witness that of our Saviour,, if any man serve me, the Father will do him honour.
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890
It pleased Satan to vpbraid Iob with a numquid Deum gratis colit? Doth Iob serue God for nought? We may heare the same and neuer bee ashamed,
It pleased Satan to upbraid Job with a numquid God gratis colit? Does Job serve God for nought? We may hear the same and never be ashamed,
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891
or rather pronounce without question, Non colimus Deum gratis, we do not serue God for nought.
or rather pronounce without question, Non We worship God gratis, we do not serve God for nought.
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892
Hee is our reward, our great reward, our exceeding great reward, as hee doth encourage Abraham in the 15. of Genesis, and therefore let me take vp the eccho of that double voyce, Consolamini, consolamini, be comforted, be comforted, all ye that labour and trauell vnder the burthen of his crosse:
He is our reward, our great reward, our exceeding great reward, as he does encourage Abraham in the 15. of Genesis, and Therefore let me take up the echo of that double voice, Consolamini, Consolamini, be comforted, be comforted, all you that labour and travel under the burden of his cross:
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893
bee it father, mother, wife, children, house, lands, or whatsoeuer ye leaue for his names sake, ye shall receiue an hundred fold,
be it father, mother, wife, children, house, Lands, or whatsoever you leave for his names sake, you shall receive an hundred fold,
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894
and at length inherit life eternall.
and At length inherit life Eternal.
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895
For we haue a good master, and there is ioy in the expectation of the righteous, good in his promises, good in his threatnings:
For we have a good master, and there is joy in the expectation of the righteous, good in his promises, good in his threatenings:
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896
whether hee amend vs with his punishments, whether hee strengthen vs with his comforts, whether hee adorned vs with his graces,
whither he amend us with his punishments, whither he strengthen us with his comforts, whither he adorned us with his graces,
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897
whether he crowne vs with his mercies, euery way good vnto vs. Not a man of you shall depart from the Court of his tabernacle,
whither he crown us with his Mercies, every Way good unto us Not a man of you shall depart from the Court of his tabernacle,
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898
or the presence of his maiestie, without a gladsome heart, and a chearefull countenance.
or the presence of his majesty, without a gladsome heart, and a cheerful countenance.
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899
Whence is that of sweet Bernard, Non Isaac sed aries molietur, Though we be neuer so much affraid, it is not Isaac, but the Ram, that must bee sacrificed:
Whence is that of sweet Bernard, Non Isaac sed aries molietur, Though we be never so much afraid, it is not Isaac, but the Ram, that must be sacrificed:
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900
it is not the delight and pleasure of our soules that shall be taken from vs;
it is not the delight and pleasure of our Souls that shall be taken from us;
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901
for that indeed is Isaac: but it is the obstinacie and contumacie of our spirits, that must bee tamed in vs,
for that indeed is Isaac: but it is the obstinacy and contumacy of our spirits, that must be tamed in us,
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902
for that indeed is the Ramme that stuck in the bush, and is neuer without the prickling thornes of anguish and vexation.
for that indeed is the Ram that stuck in the bush, and is never without the prickling thorns of anguish and vexation.
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903
Do we serue God, it is God that serues vs? Doe wee honour the Lord? it is the Lord that doth honour vs,
Do we serve God, it is God that serves us? Do we honour the Lord? it is the Lord that does honour us,
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904
and will do more when my text shall be verified.
and will do more when my text shall be verified.
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905
Yee that haue followed me in the regeneration, when the Sonne of man shall sit in the throne of his glorie, yee shall also sit vpon twelue thrones, iudging the twelue tribes of Israel. Ye that have followed me in the regeneration, when the Son of man shall fit in the throne of his glory, ye shall also fit upon twelue thrones, judging the twelue tribes of Israel.
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906
These words are a gracious promise made to the Apostles, but extended to the Gentiles, and do concerne the whole familie of God;
These words Are a gracious promise made to the Apostles, but extended to the Gentiles, and do concern the Whole family of God;
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907
for as they exclude Iudas, (though present when Christ spake) by reason of his Apostasie,
for as they exclude Iudas, (though present when christ spoke) by reason of his Apostasy,
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908
so they include vs, though many generations after Christ spake, through faith in his mercie. Will ye know the substance of the promise, They sit and iudge.
so they include us, though many generations After christ spoke, through faith in his mercy. Will you know the substance of the promise, They fit and judge.
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909
Sit vpon twelue thrones. There is the state and maiestie of their wonderfull exaltation. Iudge the twelue tribes of Israel. Fit upon twelue thrones. There is the state and majesty of their wonderful exaltation. Judge the twelue tribes of Israel.
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910
There is the eminencie and prerogatiue of their infinite iurisdiction.
There is the eminency and prerogative of their infinite jurisdiction.
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911
Will ye learne the circumstance of this promise? It is NONLATINALPHABET in the consummation, and renouation of the whole world,
Will you Learn the circumstance of this promise? It is in the consummation, and renovation of the Whole world,
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912
when he that was in the forme of a seruant, shall take vpon him the forme of a Iudge,
when he that was in the Form of a servant, shall take upon him the Form of a Judge,
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913
and that in a Throne of glorie.
and that in a Throne of glory.
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914
But vpon what termes haue we so great honour? Is it giuen to any without condition? No, NONLATINALPHABET:
But upon what terms have we so great honour? Is it given to any without condition? No,:
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915
They are such as follow him, and obserue his doctrine. Not all, that leaue all: but all that follow him.
They Are such as follow him, and observe his Doctrine. Not all, that leave all: but all that follow him.
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916
Ye that haue followed me, in the regeneration, when the Sonne of man shall sit vpon a throne of glorie, shall also, &c. Here then we haue first a president of Christian imitation. Ye that haue followed me. You that have followed me, in the regeneration, when the Son of man shall fit upon a throne of glory, shall also, etc. Here then we have First a president of Christian imitation. You that have followed me.
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917
Secondly, a reward of blessed enthronization: Shall sit vpon twelue thrones, and iudge the twelue tribes of Israel.
Secondly, a reward of blessed enthronization: Shall fit upon twelue thrones, and judge the twelue tribes of Israel.
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918
Last of all, the determinate point and terme of this glorie and perfection, it is NONLATINALPHABET, in the renouation,
Last of all, the determinate point and term of this glory and perfection, it is, in the renovation,
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919
and instauration of the whole world:
and instauration of the Whole world:
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when the sonne of man shall declare himselfe to bee the Sonne of God, in a throne of glorie.
when the son of man shall declare himself to be the Son of God, in a throne of glory.
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921
Yee that haue followed me in the regeneration, when the sonne of man shall sit vpon a throne of glorie: Ye that have followed me in the regeneration, when the son of man shall fit upon a throne of glory:
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922
yee also shall sit vpon twelue thrones, iudging the twelue tribes of Israel. ye also shall fit upon twelue thrones, judging the twelue tribes of Israel.
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923
My whole text is spent in that double contemplation of the Physicks, the one Motus, the other Quies. Yee that haue followed mee, shewes there is a Motus. Shall sit vpon twelue thrones, shewes there is a Quies.
My Whole text is spent in that double contemplation of the Physics, the one Motus, the other Quies. Ye that have followed me, shows there is a Motus. Shall fit upon twelue thrones, shows there is a Quies.
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924
I wish that which deuides my text, may deuide both speaker and auditor, on your part quiet silence and religious deuotion,
I wish that which divides my text, may divide both speaker and auditor, on your part quiet silence and religious devotion,
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925
whilst I begin with the diuine Motus, and spirituall consectation, in these words: Yee that haue followed me.
while I begin with the divine Motus, and spiritual consectation, in these words: Ye that have followed me.
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926
Carefull imitation is a sure note of constant aspectation, & we euer loue those we desire most to follow. Pride and Enuie step before: Loue and Humilitie waite behind:
Careful imitation is a sure note of constant aspectation, & we ever love those we desire most to follow. Pride and Envy step before: Love and Humility wait behind:
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927
as Mary at the feete of Christ, when shee made a bath of her teares, and a towell of her locks.
as Marry At the feet of christ, when she made a bath of her tears, and a towel of her locks.
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928
Many suffer as Christ, that shall neuer reigne with him, many beare his crosse that shall neuer partake of his glorie:
Many suffer as christ, that shall never Reign with him, many bear his cross that shall never partake of his glory:
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929
Many drinke of the brooke, that shall neuer lift vp the head:
Many drink of the brook, that shall never lift up the head:
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930
Many grieue, and mourne, and sorrow, and are afflicted, that shall neuer be comforted, and all this, Quia sectari negligunt (saith elegant Bernard) because they are exalted in their minds,
Many grieve, and mourn, and sorrow, and Are afflicted, that shall never be comforted, and all this, Quia sectari negligunt (Says elegant Bernard) Because they Are exalted in their minds,
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931
and despise to come after Christ in the humilitie of their spirits.
and despise to come After christ in the humility of their spirits.
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932
For this cause will the Lord be followed, and that with as much alacritie as the Scribe pretends, Sir, I will follow thee wheresoeuer thou goest.
For this cause will the Lord be followed, and that with as much alacrity as the Scribe pretends, Sir, I will follow thee wheresoever thou goest.
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933
Who so great with the Lord as Moses? of a friend hee became a familiar, of man, a God,
Who so great with the Lord as Moses? of a friend he became a familiar, of man, a God,
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934
so that hee is termed, Deus Pharonis, the very God of Pharoh. Yet was he content to looke on the backe parts of his Creator,
so that he is termed, Deus Pharonis, the very God of Pharaoh. Yet was he content to look on the back parts of his Creator,
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935
and what Christ said to Mathew, belongs to vs, Veni & sequere, come and follow me.
and what christ said to Matthew, belongs to us, Veni & Sequere, come and follow me.
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936
Non passibus, sed affectibus (as Saint Austin hath distinguished) not with the pases of our bodie,Non passibus, sed affectibus (as Saint Austin hath distinguished) not with the pases of our body,
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937
but in the graces of our spirit, in the loue of his truth, and the practise of his vertues that came as a Bridegroome forth of his chamber,
but in the graces of our Spirit, in the love of his truth, and the practice of his Virtues that Come as a Bridegroom forth of his chamber,
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938
and gloried as a Giant to runne his course.
and gloried as a Giant to run his course.
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939
That neither words, or deeds, thoughts or designes swerue or decline from the rule of his iustice,
That neither words, or Deeds, thoughts or designs swerve or decline from the Rule of his Justice,
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940
for he is the way, and the truth, and the life. The way, that leades vs to the truth:
for he is the Way, and the truth, and the life. The Way, that leads us to the truth:
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941
the truth that doth promise the inheritance of life: the life, that doth giue vs the fruition of himselfe:
the truth that does promise the inheritance of life: the life, that does give us the fruition of himself:
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942
not to follow the way, is to bee lost: not to follow the truth, is to bee deceiued:
not to follow the Way, is to be lost: not to follow the truth, is to be deceived:
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943
not to follow life, is to perish:
not to follow life, is to perish:
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944
and therefore we may say of his actiue obedience, as the Apostle writes of his passiue obedience, NONLATINALPHABET, Hee suffered many things leauing vs an example.
and Therefore we may say of his active Obedience, as the Apostle writes of his passive Obedience,, He suffered many things leaving us an Exampl.
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945
Nay, he did many things, leauing vs an example, and hee spake many things, leauing vs an example, that wee might tread,
Nay, he did many things, leaving us an Exampl, and he spoke many things, leaving us an Exampl, that we might tread,
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946
and walke, in the footsteps of his righteousnesse. Wee reade of a noble Generall;
and walk, in the footsteps of his righteousness. we read of a noble General;
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947
victorious ouer the Turks, and famous among Christians, that hee neuer commanded his souldiers any thing,
victorious over the Turks, and famous among Christians, that he never commanded his Soldiers any thing,
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948
but that he would do himselfe: we see the like in Christ:
but that he would do himself: we see the like in christ:
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949
they are no strange aduentures, or new exploits, which he layes vpon vs, if we can but follow our leader,
they Are no strange adventures, or new exploits, which he lays upon us, if we can but follow our leader,
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950
or do that which he doth but act before vs, tast of his cup, or drink of the Baptisme wherein he is Baptized, it is as much as can be looked for.
or do that which he does but act before us, taste of his cup, or drink of the Baptism wherein he is Baptised, it is as much as can be looked for.
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But who is able to find the way of a serpent on a stone, or the path of an Eagle in the aire? Is not the name of Christ wonderfull!
But who is able to find the Way of a serpent on a stone, or the path of an Eagl in the air? Is not the name of christ wonderful!
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and are not his perfections inimitable? Doth he not ride vpon a Cherub, and make darknesse his pauilion? Or if discernable,
and Are not his perfections inimitable? Does he not ride upon a Cherub, and make darkness his pavilion? Or if discernible,
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and to be seene, doth not hee sit vpon the hill of Sion, and inhabit light which is vnapprochable? (Honour'd and beloued) wee haue said it,
and to be seen, does not he fit upon the hill of Sion, and inhabit Light which is unapproachable? (Honoured and Beloved) we have said it,
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yet may wee follow as Peter did, a farre off, at least cry with the daughters of Ierusalem, Trahe nos, Draw vs and we shall runne after thee.
yet may we follow as Peter did, a Far off, At least cry with the daughters of Ierusalem, Trahe nos, Draw us and we shall run After thee.
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955
For that of Austin is most true, Quod lex imperat, fides impetrat.
For that of Austin is most true, Quod lex Implead, fides impetrate.
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956
Faith obtaining what the Law enioynes, and prayer makes that easie which is most hard to the corruption of our nature.
Faith obtaining what the Law enjoins, and prayer makes that easy which is most hard to the corruption of our nature.
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957
Indeed there be some things in our Sauiour we cannot imitate, wee may not emulate the glorie of his wisedome, the magnificence of his power:
Indeed there be Some things in our Saviour we cannot imitate, we may not emulate the glory of his Wisdom, the magnificence of his power:
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but his goodnesse is exemplarie, and calls for obseruation.
but his Goodness is exemplary, and calls for observation.
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NONLATINALPHABET saith the Apostle, it is manifest, and hath appeared, teaching vs to deny vngodlinesse, and to liue righteously,
Says the Apostle, it is manifest, and hath appeared, teaching us to deny ungodliness, and to live righteously,
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960
and soberly, and godly in this present world: Obsecro fratres, I beseech you brethren do not loose an example so rare and pretious,
and soberly, and godly in this present world: Obsecro Brothers, I beseech you brothers do not lose an Exampl so rare and precious,
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but fashion your selues vnto it, and bee changed in the renewing of your minds: remembring alwayes that of Nyssen, NONLATINALPHABET.
but fashion your selves unto it, and be changed in the renewing of your minds: remembering always that of Nyssen,.
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The profession of a Christian, stands in the imitation of his Maker. Seuerall qualities are gathered to my hand, imitable and spectable in our Sauiour:
The profession of a Christian, Stands in the imitation of his Maker. Several qualities Are gathered to my hand, imitable and spectable in our Saviour:
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imitable with men, spectable with the Angels.
imitable with men, spectable with the Angels.
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First the contempt of outward vanitie, for when they sought to make him a King, he refused their honour, and fled into a mountaine:
First the contempt of outward vanity, for when they sought to make him a King, he refused their honour, and fled into a mountain:
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Secondly, the meeknesse of inward patience, for when they brought him as a Lambe to the slaughter, he kept silence, and opened not his mouth:
Secondly, the meekness of inward patience, for when they brought him as a Lamb to the slaughter, he kept silence, and opened not his Mouth:
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966
Last of all, the temper and sweetnesse of a charitable disposition, for when they would haue crucified the Lord of glorie, hee prayed for his enemies,
Last of all, the temper and sweetness of a charitable disposition, for when they would have Crucified the Lord of glory, he prayed for his enemies,
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967
and excused their malice with a nesciunt, Quid faciunt: they know not what they do:
and excused their malice with a nesciunt, Quid faciunt: they know not what they do:
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968
these are the things wee ought to seeke, and to follow, to keepe, and to practise, with all dilligence and carefulnesse.
these Are the things we ought to seek, and to follow, to keep, and to practise, with all diligence and carefulness.
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969
But that euery man is drawne away as Saint Iames speakes, with his owne lust Et in iecore aegro Nascuntur Domini.
But that every man is drawn away as Saint James speaks, with his own lust Et in iecore aegro Nascuntur Domini.
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970
Our will is our master, and wee haue as many lords ouer vs, as we haue affections in vs. Alius libidini, alius auaritiae (saith that learned heathen,) one is a seruant vnto pleasure, another to couetousnesse, a third to vanitie, all to feare, that wee come short of our expectations,
Our will is our master, and we have as many Lords over us, as we have affections in us Alius libidini, alius auaritiae (Says that learned heathen,) one is a servant unto pleasure, Another to covetousness, a third to vanity, all to Fear, that we come short of our Expectations,
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and I would to God it were onely so, but the Church hath euer beene pestred with sects,
and I would to God it were only so, but the Church hath ever been pestered with Sects,
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and heresies, strifes and diuisions, scarce greater distraction among the Corinthians, when they cryed, I am of Paul, and I am of Apollos, I am of the world,
and heresies, strifes and divisions, scarce greater distraction among the Corinthians, when they cried, I am of Paul, and I am of Apollos, I am of the world,
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and I am of Christ, then now is in many places of these kingdomes.
and I am of christ, then now is in many places of these kingdoms.
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What phantasticall spirits so idle and ridiculous, that hath not many disciples? What schismaticall leader so new fangled and pernicious, that hath not many sectaries? What iugling imposter so despicable and infamous, that hath not many followers? What Atheisticall ruffler so execrable and nefarious, that hath not many obseruers? Quis Monachus Daemoniacus (as S. Bernard speakes) what Ignatian viper,
What fantastical spirits so idle and ridiculous, that hath not many Disciples? What Schismatical leader so new fangled and pernicious, that hath not many sectaries? What juggling imposter so despicable and infamous, that hath not many followers? What Atheistical ruffler so execrable and nefarious, that hath not many observers? Quis Monachus Demoniac (as S. Bernard speaks) what Ignatian viper,
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or diuellish Iesuite, that worketh mischiefe by the Prince of diuels, and seckes destruction of soule and bodie,
or devilish Iesuite, that works mischief by the Prince of Devils, and seckes destruction of soul and body,
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976
so prodigiously wicked, and proditoriously audacious, that hath not too many fauourites and adherents. These are the men that draw legions after them to hell;
so prodigiously wicked, and proditoriously audacious, that hath not too many favourites and adherents. These Are the men that draw legions After them to hell;
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and may bee compared to him that was termed legion in the Gospell. Ettam Diogenes habet suos parassitos:
and may be compared to him that was termed legion in the Gospel. Ettam Diogenes habet suos parassitos:
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the Cynicke is not without his attendants, but hath a man or a mouse to be his Parasite.
the Cynic is not without his attendants, but hath a man or a mouse to be his Parasite.
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Whilst Christ Iesus the Sonne of the liuing God sits alone, as a sparrow on the house top,
While christ Iesus the Son of the living God sits alone, as a sparrow on the house top,
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or a Pellican in the wildernes.
or a Pelican in the Wilderness.
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Beloued, I speake with shame to you, and griefe to my selfe, what sometime Saint Bernard spake to his auditors.
beloved, I speak with shame to you, and grief to my self, what sometime Saint Bernard spoke to his Auditors.
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Quidam non sequuntur, sed fugiunt, Quidam sequuntur, sed non essequuntur, &c. Some doe not follow Christ, but run from him:Quidam non sequuntur, sed fugiunt, Quidam sequuntur, sed non essequuntur, etc. some do not follow christ, but run from him:
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they are such as delight in wickednes, for he that doth euill hateth the light. Some do not follow Christ, but go before him:
they Are such as delight in wickedness, for he that does evil hates the Light. some do not follow christ, but go before him:
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they are such as resist gouernment, whereof Peter was an instance, Master spare thy selfe, it shall not be vnto thee:
they Are such as resist government, whereof Peter was an instance, Master spare thy self, it shall not be unto thee:
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Some follow Christ, but do not ouertake him:
some follow christ, but do not overtake him:
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and they are such as faint in their proceedings, to whom we may say, Lift vp the weake hands and strengthen the feeble knees.
and they Are such as faint in their proceedings, to whom we may say, Lift up the weak hands and strengthen the feeble knees.
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Some follow Christ, and at length reach vnto him:
some follow christ, and At length reach unto him:
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and they are such as perseuere in holinesse, to whom belong the Tables, and the Couenant, the Oracles,
and they Are such as persevere in holiness, to whom belong the Tables, and the Covenant, the Oracles,
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and the Promise, the Promise of life, and the Promise of my text, For they shall sit vpon twelue thrones,
and the Promise, the Promise of life, and the Promise of my text, For they shall fit upon twelue thrones,
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and iudge the twelue tribes of Israel. and judge the twelue tribes of Israel.
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And so I come from the motion to the mansion, from the consectation to the confession in these words.
And so I come from the motion to the mansion, from the consectation to the Confessi in these words.
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They shall sit vpon twelue thrones, and iudge the twelue tribes of Israel. Euery master hath his seuerall pay:They shall fit upon twelue thrones, and judge the twelue tribes of Israel. Every master hath his several pay:
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993
the world payes his followers with trouble and carefulnesse: the flesh payes his followers with corruption and filthinesse:
the world pays his followers with trouble and carefulness: the Flesh pays his followers with corruption and filthiness:
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the diuell payes his followers, with despaire and wretchednesse: But Christ payes his followers, with glory and blessednesse.
the Devil pays his followers, with despair and wretchedness: But christ pays his followers, with glory and blessedness.
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They shall sit vpon twelue thrones, and iudge the twelue tribes of Israel. They shall fit upon twelue thrones, and judge the twelue tribes of Israel.
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996
I make no question but some are like the Orator, and can sit double, hauing placed themselues on two seates by the treacherous practise of dissimulation, and hypocrisie:
I make no question but Some Are like the Orator, and can fit double, having placed themselves on two seats by the treacherous practice of dissimulation, and hypocrisy:
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but they shall neuer be honoured with the Saints, or rest vpon twelue seates, without great mercy, in the full possession of ioy and felicitie.
but they shall never be honoured with the Saints, or rest upon twelue seats, without great mercy, in the full possession of joy and felicity.
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998
They which confine these words to the Apostles, with Saint Chrysostome make the soule of euery Christian to be as a throne, or place of residence.
They which confine these words to the Apostles, with Saint Chrysostom make the soul of every Christian to be as a throne, or place of residence.
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Such as receiue the word of Iohn, the throne of Iohn: Such as embrace the doctrine of Peter, the throne of Peter But they extend further,
Such as receive the word of John, the throne of John: Such as embrace the Doctrine of Peter, the throne of Peter But they extend further,
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and haue respect to Christs tribunall, where all the elect haue their seuerall places, and sit at table with him, in that heauenly kingdome.
and have respect to Christ tribunal, where all the elect have their several places, and fit At table with him, in that heavenly Kingdom.
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Here then is a certaine number, put for an vncertaine: A finite, for an infinite:
Here then is a certain number, put for an uncertain: A finite, for an infinite:
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so that by twelue thrones, wee vnderstand a vniuersalitie of thrones, prouided for the Saints in the highest places.
so that by twelue thrones, we understand a universality of thrones, provided for the Saints in the highest places.
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1003
Saint Austin vndertakes to giue a reason from the mysterie of this number, but that is more Platonicall then diuine.
Saint Austin undertakes to give a reason from the mystery of this number, but that is more Platonical then divine.
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1004
Wee may rest satisfied with that generall Thesis of our Sauiour: In my Fathers house are diuerse mansions.
we may rest satisfied with that general Thesis of our Saviour: In my Father's house Are diverse mansions.
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To search busily what these thrones are, is vaine curiositie: to define boldly is presumptuous leuitie.
To search busily what these thrones Are, is vain curiosity: to define boldly is presumptuous levity.
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1006
It is like they shall be of aire: because we shall meete the Lord in the aire:
It is like they shall be of air: Because we shall meet the Lord in the air:
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and if they haue conformitie with that of our Sauiour, it must be so: for he shall ride in the aire, and make the clouds his chariot.
and if they have conformity with that of our Saviour, it must be so: for he shall ride in the air, and make the Clouds his chariot.
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1008
Whereupon saith Iohn, I looked, and behold, a white cloud, and he that sate thereon,
Whereupon Says John, I looked, and behold, a white cloud, and he that sat thereon,
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like the sonne of man, hauing on his head a crowne of gold, and in his hand a sharpe sickle. Apoc. 14. 14. But whatsoeuer these thrones are, they promise rest and tranquilitie, in the bosome of Abraham. Sedebit anima, sedebit caro, they shall find rest vnto their soules, and rest vnto their bodies:like the son of man, having on his head a crown of gold, and in his hand a sharp fickle. Apocalypse 14. 14. But whatsoever these thrones Are, they promise rest and tranquillity, in the bosom of Abraham. Sedebit anima, sedebit Caro, they shall find rest unto their Souls, and rest unto their bodies:
av-j dt n1 pp-f n1, vhg p-acp po31 n1 dt n1 pp-f n1, cc p-acp po31 n1 dt j n1. np1 crd crd p-acp r-crq d n2 vbr, pns32 vvb n1 cc n1, p-acp dt n1 pp-f np1. fw-la fw-la, fw-la fw-la, pns32 vmb vvi n1 p-acp po32 n2, cc n1 p-acp po32 n2:
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to their bodies, from the paine of trauell, and the mutabilitie of corruption: to their soules, from the waues of trouble, and the conflicts of passions:
to their bodies, from the pain of travel, and the mUTABILITY of corruption: to their Souls, from the waves of trouble, and the conflicts of passion:
p-acp po32 n2, p-acp dt n1 pp-f n1, cc dt n1 pp-f n1: p-acp po32 n2, p-acp dt n2 pp-f n1, cc dt n2 pp-f n2:
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nor feare, nor griefe, nor wrath, nor desire, nor any thought of carnall affection, shall disturb the quiet of their sweet repose,
nor Fear, nor grief, nor wrath, nor desire, nor any Thought of carnal affection, shall disturb the quiet of their sweet repose,
ccx n1, ccx n1, ccx n1, ccx n1, ccx d n1 pp-f j n1, vmb vvi dt n-jn pp-f po32 j n1,
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but as they are satisfied with the fulnesse of the Lord, so likewise shall they bee secured by the omnipotence of his greatnesse:
but as they Are satisfied with the fullness of the Lord, so likewise shall they be secured by the omnipotence of his greatness:
cc-acp c-acp pns32 vbr vvn p-acp dt n1 pp-f dt n1, av av vmb pns32 vbi vvn p-acp dt n1 pp-f po31 n1:
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and yet there is somewhat more in this easie posture, for to sit in the presence of God, betokens infinite state,
and yet there is somewhat more in this easy posture, for to fit in the presence of God, betokens infinite state,
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and most incomporable maiestie, worthy to bee obserued by all those which desire long robes,
and most incomporable majesty, worthy to be observed by all those which desire long robes,
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1015
and loue the highest places of the Synagogues, because they shall not onely sit, but iudge the tribes of Israel.
and love the highest places of the Synagogues, Because they shall not only fit, but judge the tribes of Israel.
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1016
All iudicature is most honourable, but this exceeds in glorie.
All judicature is most honourable, but this exceeds in glory.
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Quis honor saecularis, as Saint Bernard makes the question? Is there any power in the world to be compared with it? It is not a Citie,Quis honour saecularis, as Saint Bernard makes the question? Is there any power in the world to be compared with it? It is not a city,
fw-la n1 fw-la, p-acp n1 np1 vvz dt n1? vbz pc-acp d n1 p-acp dt n1 pc-acp vbi vvn p-acp pn31? pn31 vbz xx dt n1,
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or a countrie, but the tribes of Israel, and the kingdomes of the earth, that must stand before the Saints,
or a country, but the tribes of Israel, and the kingdoms of the earth, that must stand before the Saints,
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and be lyable to their iudgement.
and be liable to their judgement.
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Bond and free, Iew and Grecian, for they are all sealed with the tribes, and ranckt with their diuisions.
Bound and free, Iew and Grecian, for they Are all sealed with the tribes, and ranked with their divisions.
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1021
Nay the whole world and all the creatures therein, though neuer so eminent and sublime in glorie.
Nay the Whole world and all the creatures therein, though never so eminent and sublime in glory.
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1022
Witnesse that of the Apostle, Know ye not, that wee shall iudge the Angels, 1. Cor. 6. 3. There is a iudgement of power and authoritie, that belongs to God the Father, for hee is iudge of the whole earth:
Witness that of the Apostle, Know you not, that we shall judge the Angels, 1. Cor. 6. 3. There is a judgement of power and Authority, that belongs to God the Father, for he is judge of the Whole earth:
n1 cst pp-f dt n1, vvb pn22 xx, cst pns12 vmb vvi dt n2, crd np1 crd crd pc-acp vbz dt n1 pp-f n1 cc n1, cst vvz p-acp np1 dt n1, c-acp pns31 vbz n1 pp-f dt j-jn n1:
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1023
there is a iudgement of honour and delegacie that belongs to Christ, as he is man,
there is a judgement of honour and delegacy that belongs to christ, as he is man,
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1024
for the Lord hath giuen all iudgment to the Sonne:
for the Lord hath given all judgement to the Son:
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1025
there is a iudgement of assession and witnesse, and consent, and allowance, that belongs to the whole companie of Gods elect,
there is a judgement of assession and witness, and consent, and allowance, that belongs to the Whole company of God's elect,
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1026
for they shall sing and reioyce, and gratulate the truth of diuine iustice, with the sweetest notes of Iubilie and thankfulnesse, here then is man aduanced,
for they shall sing and rejoice, and gratulate the truth of divine Justice, with the Sweetest notes of Jubilee and thankfulness, Here then is man advanced,
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1027
and superexalted aboue the starres of the morning, and the Citizens of heauen, indeed we reade that God shall come to iudgement with his Angels, as followers and attendants:
and superexalted above the Stars of the morning, and the Citizens of heaven, indeed we read that God shall come to judgement with his Angels, as followers and attendants:
cc vvn p-acp dt n2 pp-f dt n1, cc dt n2 pp-f n1, av pns12 vvb cst np1 vmb vvi p-acp n1 p-acp po31 n2, c-acp n2 cc n2-jn:
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but the text saith, Hee shall sit in iudgement with men as familiars and associats, their iudgement is ministeriall and seruiceable, our iudgement powerfull and honourable,
but the text Says, He shall fit in judgement with men as familiars and associates, their judgement is ministerial and serviceable, our judgement powerful and honourable,
cc-acp dt n1 vvz, pns31 vmb vvi p-acp n1 p-acp n2 c-acp n2-jn cc n2, po32 n1 vbz j-jn cc j, po12 n1 j cc j,
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and that vpon thrones, and ouer thrones and dorninions, and all the glorious host of his noblest creatures:
and that upon thrones, and over thrones and dorninions, and all the glorious host of his Noblest creatures:
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for they haue a iudgement to receiue, Non condemnationis, sed manifestationis (as the Schoolemen haue distinguisht) not of shame and confusion, with the diuell and his Angels:
for they have a judgement to receive, Non condemnationis, sed manifestationis (as the Schoolmen have distinguished) not of shame and confusion, with the Devil and his Angels:
c-acp pns32 vhb dt n1 pc-acp vvi, fw-fr fw-la, fw-la fw-la (c-acp dt n2 vhb vvn) xx pp-f n1 cc n1, p-acp dt n1 cc po31 n2:
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but of shew and manifestation to the praise of Christ, and the glorie of their innocence.
but of show and manifestation to the praise of christ, and the glory of their innocence.
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1032
O yee mercenary worldlings and fugitiue seruants, that run from your owne master, and serue Pharoh in the bondage of your spirits:
O ye mercenary worldlings and fugitive Servants, that run from your own master, and serve Pharaoh in the bondage of your spirits:
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1033
that cleaue to the dust and follow the way of Balaam, who loued the wages of vnrighteousnesse, making that a reproch to vs, which the poore Indians vsed to the Spaniards, when they tooke a peece of gold, and cryed:
that cleave to the dust and follow the Way of balaam, who loved the wages of unrighteousness, making that a reproach to us, which the poor Indians used to the Spanish, when they took a piece of gold, and cried:
d vvb p-acp dt n1 cc vvi dt n1 pp-f np1, r-crq vvd dt n2 pp-f n1-u, vvg cst dt n1 p-acp pno12, r-crq dt j np1 vvn p-acp dt np2, c-crq pns32 vvd dt n1 pp-f n1, cc vvd:
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1034
Loe here is the god of the Christians.
Lo Here is the god of the Christians.
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1035
Thinke vpon the goodnesse of the Lord, and the dignitie of his seruants, lest hee that long since placed his bow in the clouds without an arrow, call for the instruments of death,
Think upon the Goodness of the Lord, and the dignity of his Servants, lest he that long since placed his bow in the Clouds without an arrow, call for the Instruments of death,
vvb p-acp dt n1 pp-f dt n1, cc dt n1 pp-f po31 n2, cs pns31 cst av-j c-acp vvn po31 n1 p-acp dt n2 p-acp dt n1, vvb p-acp dt n2 pp-f n1,
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and wound yee in his sore displeasure.
and wound ye in his soar displeasure.
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NONLATINALPHABET (saith the Euangelist) This is the condemnation of the world, that light is come into the world,
(Says the Evangelist) This is the condemnation of the world, that Light is come into the world,
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but men haue loued darknesse more then light. but men have loved darkness more then Light.
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Is it not time yee should awake, and returne with the Shunamite, I would to God yee were as those Switzers, who are ready to serue for the best pay.
Is it not time ye should awake, and return with the Shunamite, I would to God ye were as those Switzers, who Are ready to serve for the best pay.
vbz pn31 xx n1 pn22 vmd vvi, cc vvi p-acp dt n1, pns11 vmd p-acp np1 pn22 vbdr p-acp d np2, r-crq vbr j pc-acp vvi p-acp dt js n1.
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If Satan bee able to giue more, follow him: If Satan be able to promise more follow him.
If Satan be able to give more, follow him: If Satan be able to promise more follow him.
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1041
Quis fascinauit, Who is it that hath bewitched you (as the Apostle writeth to the Galatians, had ye rather eate huskes,Quis fascinauit, Who is it that hath bewitched you (as the Apostle Writeth to the Galatians, had you rather eat husks,
fw-la fw-la, r-crq vbz pn31 cst vhz vvn pn22 (c-acp dt n1 vvz p-acp dt np1, vhd pn22 av-c vvi n2,
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and feede swine with the prodigall:
and feed Swine with the prodigal:
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then haue bread enough, and sit at table with the children? Had yee rather lie in hell as sheepe, that death may gnaw vpon you:
then have bred enough, and fit At table with the children? Had ye rather lie in hell as sheep, that death may gnaw upon you:
av vhb n1 av-d, cc vvi p-acp n1 p-acp dt n2? vhd pn22 av-c vvi p-acp n1 p-acp n1, cst n1 vmb vvi p-acp pn22:
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then raigne in heauen as Iudges, that life may abide in you? By how much it is better to sit in a throne,
then Reign in heaven as Judges, that life may abide in you? By how much it is better to fit in a throne,
av vvb p-acp n1 p-acp n2, cst n1 vmb vvi p-acp pn22? p-acp c-crq av-d pn31 vbz jc pc-acp vvi p-acp dt n1,
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and iudge the tribes of Israel, then to stand at the barre and here the sentence of condemnation:
and judge the tribes of Israel, then to stand At the bar and Here the sentence of condemnation:
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1046
by so much is it more safe and comfortable, to follow God, then man, Christ then Belial, NONLATINALPHABET (as Nazian.) Let vs flie the world and the Prince thereof,
by so much is it more safe and comfortable, to follow God, then man, christ then Belial, (as Nazian.) Let us fly the world and the Prince thereof,
p-acp av d vbz pn31 av-dc j cc j, pc-acp vvi np1, cs n1, np1 av np1, (c-acp jp.) vvb pno12 vvi dt n1 cc dt n1 av,
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but seeke Christ and sticke vnto his mercie:
but seek christ and stick unto his mercy:
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1048
the exhortation is enforced by that of Ambrose, teneat clauus, si reuocat infirmitas. If the weaknesse of our flesh,
the exhortation is Enforced by that of Ambrose, Tenet clauus, si reuocat Infirmitas. If the weakness of our Flesh,
dt n1 vbz vvn p-acp d pp-f np1, fw-la fw-la, fw-mi fw-la fw-la. cs dt n1 pp-f po12 n1,
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and the infirmitie of our nature draw vs from him:
and the infirmity of our nature draw us from him:
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1050
let the remembrance of his death, and the nayles of his crosse pin vs to him:
let the remembrance of his death, and the nails of his cross pin us to him:
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1051
Who could make vs but hee? who did saue vs but hee? who but hee shall adorne vs with his grace,
Who could make us but he? who did save us but he? who but he shall adorn us with his grace,
q-crq vmd vvi pno12 p-acp pns31? q-crq vdd vvi pno12 p-acp pns31? q-crq p-acp pns31 vmb vvi pno12 p-acp po31 n1,
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1052
and crowne vs with his glorie, set vs in his presence, where there is fulnesse of ioy,
and crown us with his glory, Set us in his presence, where there is fullness of joy,
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1053
and place vs at his right hand, where there are pleasures for euermore? how can yee neglect so great saluation? how can ye leaue so great felicitie? ye haue seene his starre in the East,
and place us At his right hand, where there Are pleasures for evermore? how can ye neglect so great salvation? how can you leave so great felicity? you have seen his star in the East,
cc vvb pno12 p-acp po31 j-jn n1, c-crq pc-acp vbr n2 p-acp av? q-crq vmb pn22 vvi av j n1? q-crq vmb pn22 vvi av j n1? pn22 vhb vvn po31 n1 p-acp dt n1,
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and hee that bringeth light out of darkenesse, hath shined in your hearts, to the light of knowledge in the face of Christ Iesus.
and he that brings Light out of darkness, hath shined in your hearts, to the Light of knowledge in the face of christ Iesus.
cc pns31 cst vvz n1 av pp-f n1, vhz vvn p-acp po22 n2, p-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1 np1.
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1055
There is no excuse left, but the stay of his promise, and the expectation of his goodnesse, that it is not yet,
There is no excuse left, but the stay of his promise, and the expectation of his Goodness, that it is not yet,
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1056
but shall be hereafter, in the second birth of the whole vniuerse, which is the terme and point of this complement and perfection.
but shall be hereafter, in the second birth of the Whole universe, which is the term and point of this compliment and perfection.
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1057
My last circumstance that knocks at the doore of your hearts and eares to keepe them open.
My last circumstance that knocks At the door of your hearts and ears to keep them open.
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1058
It is stored of a Romane, that he neuer beheld the rubbish of old marble, or lookt vpon the ruines of any ancient building:
It is stored of a Roman, that he never beheld the rubbish of old Marble, or looked upon the ruins of any ancient building:
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but he wept and cryed, Recordatione temporum meliorum ploro, I grieue and lament to thinke of the dayes which are gone and past.
but he wept and cried, Recordation Temporum meliorum ploro, I grieve and lament to think of the days which Are gone and passed.
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1060
But wee are contrary, and as he lookt backe with griefe and sorrow on that which is past,
But we Are contrary, and as he looked back with grief and sorrow on that which is past,
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1061
so wee looke forward with ioy and comfort, towards that which is to come:
so we look forward with joy and Comfort, towards that which is to come:
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1062
the changing of our flesh, the instauration of our nature, the renewing of the world, the transformation of the elements,
the changing of our Flesh, the instauration of our nature, the renewing of the world, the transformation of the elements,
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1063
when the creature that trauels and groanes vnto this present, shall bee deliuered from the bondage of corruption;
when the creature that travels and groans unto this present, shall be Delivered from the bondage of corruption;
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1064
for then it is wee must enioy the right and seate of Iudicature and prehemmence. NONLATINALPHABET. In the regeneration.
for then it is we must enjoy the right and seat of Judicature and prehemmence.. In the regeneration.
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1065
Which some call the resurrection, others call the redemption of our bodies; when mortalitie shall bee swallowed vp of life, and this corruptible shall put on incorruption.
Which Some call the resurrection, Others call the redemption of our bodies; when mortality shall be swallowed up of life, and this corruptible shall put on incorruption.
r-crq d vvb dt n1, n2-jn vvb dt n1 pp-f po12 n2; c-crq n1 vmb vbi vvn a-acp pp-f n1, cc d j vmb vvi p-acp n1.
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For the first generation and birth of man is, when hee comes into the world:
For the First generation and birth of man is, when he comes into the world:
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1067
the second generation and birth of man, is when hee is raised out of the world,
the second generation and birth of man, is when he is raised out of the world,
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1068
and taken into heauen, Ad contemplandum lumen aeternitatis (as Saint Gregorie speakes) to contemplate the Lord, and to behold eternitie:
and taken into heaven, Ad contemplandum lumen aeternitatis (as Saint Gregory speaks) to contemplate the Lord, and to behold eternity:
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and as there is a regeneration of the inward man after the image of God, by grace and faith in the bloud of Christ,
and as there is a regeneration of the inward man After the image of God, by grace and faith in the blood of christ,
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1070
and the lauour of Baptisme, termed by the Apostle NONLATINALPHABET. The lauour of regeneration:
and the lauour of Baptism, termed by the Apostle. The lauour of regeneration:
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1071
where he is begot of the immortall seede, and borne as it were anew of water and the spirit:
where he is begotten of the immortal seed, and born as it were anew of water and the Spirit:
c-crq pns31 vbz vvn pp-f dt j n1, cc vvn c-acp pn31 vbdr av pp-f n1 cc dt n1:
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97
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1072
so must there be a regeneration of the outward man, by the power of God, Who shall change our vile bodies,
so must there be a regeneration of the outward man, by the power of God, Who shall change our vile bodies,
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97
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1073
and make them like vnto his glorious body: which extends to euery creature, sublunarie as the elements: coelestiall as the heauens.and make them like unto his glorious body: which extends to every creature, sublunary as the elements: celestial as the heavens.
cc vvi pno32 av-j p-acp po31 j n1: r-crq vvz p-acp d n1, j c-acp dt n2: j c-acp dt n2.
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97
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1074
Behold saith God, I create a new earth and a new heauen: Behold saith Iohn, I see a new earth, and a new heauen.
Behold Says God, I create a new earth and a new heaven: Behold Says John, I see a new earth, and a new heaven.
vvb vvz np1, pns11 vvb dt j n1 cc dt j n1: vvb vvz np1, pns11 vvb dt j n1, cc dt j n1.
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97
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1075
So that we may boldly cry with Peter, Expectamus nouos coelos, We looke for a new earth,
So that we may boldly cry with Peter, Expect nouos Coelos, We look for a new earth,
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97
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1076
and a new heauen, according to his promise, wherein dwelleth righteousnesse. For he shall change them, and they shall be changed, the earth shall be changed, and cloathed with beautie:and a new heaven, according to his promise, wherein dwells righteousness. For he shall change them, and they shall be changed, the earth shall be changed, and clothed with beauty:
cc dt j n1, vvg p-acp po31 n1, q-crq vvz n1. c-acp pns31 vmb vvi pno32, cc pns32 vmb vbi vvn, dt n1 vmb vbi vvn, cc vvn p-acp n1:
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97
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1077
the aire shall be changed, and purged from obscuritie, the fire shall be changed, that is do not consume, the water shall be changed, that it do not putrifie:
the air shall be changed, and purged from obscurity, the fire shall be changed, that is do not consume, the water shall be changed, that it do not putrify:
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97
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1078
the heauens shall be changed, for they shall rest from motion, and receiue a greater perfection of brightnesse and claritie, the Sunne shall stand in the East,
the heavens shall be changed, for they shall rest from motion, and receive a greater perfection of brightness and clarity, the Sun shall stand in the East,
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97
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1079
and the Moone in the West, where first they were created, that wee may behold the faire beautie of the Lord and looke vpon his Sonne in a throne of glorie.
and the Moon in the West, where First they were created, that we may behold the fair beauty of the Lord and look upon his Son in a throne of glory.
cc dt n1 p-acp dt n1, c-crq ord pns32 vbdr vvn, cst pns12 vmb vvi dt j n1 pp-f dt n1 cc vvi p-acp po31 n1 p-acp dt n1 pp-f n1.
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97
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1080
Sonne of God, and yet Sonne of man, for hee shall iudge as hee was iudged,
Son of God, and yet Son of man, for he shall judge as he was judged,
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98
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1081
and returne in the same forme, wherein he was despised: that euery eye may see whom they pierst:
and return in the same Form, wherein he was despised: that every eye may see whom they pierced:
cc vvi p-acp dt d n1, c-crq pns31 vbds vvn: cst d n1 vmb vvi r-crq pns32 vvd:
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98
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1082
and be not affraid of him they crucified, for the greatnesse of his power, and the brightnesse of his presence.
and be not afraid of him they Crucified, for the greatness of his power, and the brightness of his presence.
cc vbb xx j pp-f pno31 pns32 vvd, p-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1.
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98
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1083
Quid facturus (saith that notable Moralist) if his enemies went backe, and fell to the ground,Quid Facturus (Says that notable Moralist) if his enemies went back, and fell to the ground,
fw-la fw-la (vvz d j n1) cs po31 n2 vvd av, cc vvd p-acp dt n1,
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98
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1084
when he came in weakenesse and humilitie to be iudged:
when he Come in weakness and humility to be judged:
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98
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1085
how shall they start, and bee confounded, when he comes in power and maiesty to iudge the world,
how shall they start, and be confounded, when he comes in power and majesty to judge the world,
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98
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1086
and to pronounce the sentence of condemnation against euery cursed malefactor? Foelix trembled at the mention of it,
and to pronounce the sentence of condemnation against every cursed Malefactor? Felix trembled At the mention of it,
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98
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1087
and these vnhappy Foelixes shall neuer be able to abide the sight of his glorious throne, enuironed with a guard of heauenly souldiers.
and these unhappy Felixes shall never be able to abide the sighed of his glorious throne, environed with a guard of heavenly Soldiers.
cc d j np1 vmb av-x vbi j pc-acp vvi dt n1 pp-f po31 j n1, vvn p-acp dt n1 pp-f j n2.
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98
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1088
At length wee see what our hope is, and when it shall be reuealed, not before the day of iudgement,
At length we see what our hope is, and when it shall be revealed, not before the day of judgement,
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98
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1089
and the coming of our Sauiour. Beware then lest yee bee ouer hastie, to iudge before your time.
and the coming of our Saviour. Beware then lest ye be over hasty, to judge before your time.
cc dt n-vvg pp-f po12 n1. vvb av cs pn22 vbb a-acp j, pc-acp vvi p-acp po22 n1.
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98
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1090
I speake onely of priuate censure, vncharitable suspition, malicious calumnie, spightfull detraction, which is not iudicium, but praeiudicium, not iudgement but preiudice, Eagle-sighted in the faults of others,
I speak only of private censure, uncharitable suspicion, malicious calumny, spiteful detraction, which is not iudicium, but praeiudicium, not judgement but prejudice, Eagle-sighted in the Faults of Others,
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98
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1091
and ready to sticke as flies in the sores and vlcers of their griefes and infirmities.
and ready to stick as flies in the sores and ulcers of their griefs and infirmities.
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98
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1092
As for that golden pillar of publike iudicature. The ground and basis of regular states and well ordered kingdomes:
As for that golden pillar of public judicature. The ground and basis of regular states and well ordered kingdoms:
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98
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1093
it is strengthened in my text, and ministerially with subordination deriued to such as are Apostolique.
it is strengthened in my text, and ministerially with subordination derived to such as Are Apostolic.
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98
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1094
For if wee shall iudge the tribes of Israel, and the families of the earth,
For if we shall judge the tribes of Israel, and the families of the earth,
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98
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1095
nay the whole world, together with the blessed Angels, NONLATINALPHABET how much rather smaller things, and such as pertaine vnto life? the argument is not humane but diuine, drawne from the mouth and pen of that great Doctor and vessell of election, in the sixt Chapter and the first Epistle to the Corinthians. Where hee speakes inclusiuely,
nay the Whole world, together with the blessed Angels, how much rather smaller things, and such as pertain unto life? the argument is not humane but divine, drawn from the Mouth and pen of that great Doctor and vessel of election, in the sixt Chapter and the First Epistle to the Corinthians. Where he speaks inclusively,
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1096
and makes himselfe a Iudge, as well of things temporall, as of things eternall, and let all such as hold the sonnes of Zadocke most vnworthy of all iusticiarie function,
and makes himself a Judge, as well of things temporal, as of things Eternal, and let all such as hold the Sons of Zadock most unworthy of all justiciary function,
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98
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1097
as most incorruptible and repugnant, rectifie their iudgement, and subscribe to that of God.
as most incorruptible and repugnant, rectify their judgement, and subscribe to that of God.
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98
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1098
They shall discerne betwixt the cleane and the vncleane, NONLATINALPHABET and in strife or controuersie, they shall stand vp to iudge according to my ordinance. Ezech. 44. 24. Beloued, wee know the sacred maiestie of legall decrees and monotheticall exercises may bee well preserued,
They shall discern betwixt the clean and the unclean, and in strife or controversy, they shall stand up to judge according to my Ordinance. Ezekiel 44. 24. beloved, we know the sacred majesty of Legal decrees and monotheticall exercises may be well preserved,
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98
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1099
when by lawfull authoritie from higher powers, it is committed to religious professors.
when by lawful Authority from higher Powers, it is committed to religious professors.
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1100
And though Aarons rod must euer yeeld to the rod of Moses, and bee iudged by it,
And though Aaron's rod must ever yield to the rod of Moses, and be judged by it,
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98
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1101
yet may it sometimes bring forth ripe and pleasant Almonds.
yet may it sometime bring forth ripe and pleasant Almonds.
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1102
But I touch here as at the riuer Nile, and that onely to cleare the text.
But I touch Here as At the river Nile, and that only to clear the text.
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98
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1103
My scope is to support the weaknesse of your patience and long animitie, that as yee serue Christ,
My scope is to support the weakness of your patience and long animitie, that as ye serve christ,
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98
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1104
and walke in him, so likewise ye would abide his leasure, and waite the time of his reward.
and walk in him, so likewise you would abide his leisure, and wait the time of his reward.
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98
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1105
It was a comfortable speech which the Emperour vsed to Galba, in his childhood and minoritie,
It was a comfortable speech which the Emperor used to Galba, in his childhood and minority,
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98
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1106
when he tooke him by the chinne, and said. Tu Galba, quando { que } imperium degustabis.
when he took him by the chin, and said. Tu Galba, quando { que } imperium degustabis.
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1107
Thou Galba, shalt one day sit vpon a throne, and let it cheare the Saints of God,
Thou Galba, shalt one day fit upon a throne, and let it cheer the Saints of God,
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98
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1108
how little soeuer in the sight of the world, that one day they shall sit vpon a throne.
how little soever in the sighed of the world, that one day they shall fit upon a throne.
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98
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1109
Et tu Galba impertum degustabis, thou Galba, thou little one, thou Iacob, thou Israel, thou worme Iacob, thou poore Israel, that sits in the dust with Iob, or lyest on thy bed of sicknesse;Et tu Galba impertum degustabis, thou Galba, thou little one, thou Iacob, thou Israel, thou worm Iacob, thou poor Israel, that sits in the dust with Job, or liest on thy Bed of sickness;
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98
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1110
with him that was paraliticall, shalt one day sit vpon a throne, and bee gathered with Princes, with the King of kings,
with him that was paralytical, shalt one day fit upon a throne, and be gathered with Princes, with the King of Kings,
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1111
and the Lord of lords, that raignes ouer the house of Dauid, and turneth righteousnesse into iudgement:
and the Lord of Lords, that reigns over the house of David, and turns righteousness into judgement:
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98
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1112
the Carpenters sonne is gone before to make roome, as yet the seates are not built,
the Carpenters son is gone before to make room, as yet the seats Are not built,
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98
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1113
nor the thrones erected, when he shall fashion the world anew, and returne in the clouds of heauen, wee shall bee enstalled with him,
nor the thrones erected, when he shall fashion the world anew, and return in the Clouds of heaven, we shall be installed with him,
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98
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1114
and receiue as it were Stallum in choro, & vocem in capitulo.
and receive as it were Stallum in Chorus, & vocem in Chapter.
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98
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1115
A seate in the quire, and a voyce in the Chapter of that blessed temple, the temple of Ierusalem.
A seat in the choir, and a voice in the Chapter of that blessed temple, the temple of Ierusalem.
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1116
Now he cryes to vs, as he did to Mary. Noli me tangere, touch me not, wee may not touch the seueritie of his iudgements,
Now he cries to us, as he did to Marry. Noli me tangere, touch me not, we may not touch the severity of his Judgments,
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1117
nor the maiesty of his greatnesse, touch mee not, for though I am gone vp to the Father, I am not come downe to you in power.
nor the majesty of his greatness, touch me not, for though I am gone up to the Father, I am not come down to you in power.
ccx dt n1 pp-f po31 n1, vvb pno11 xx, c-acp cs pns11 vbm vvn a-acp p-acp dt n1, pns11 vbm xx vvn a-acp p-acp pn22 p-acp n1.
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98
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1118
Then shall yee sit with mee vpon my throne, as I sit with my Father vpon his throne, vpon my throne,
Then shall ye fit with me upon my throne, as I fit with my Father upon his throne, upon my throne,
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1119
for ye shall partake of my iudgements, and yet vpon twelue thrones, for ye shall haue your seuerall mansions,
for you shall partake of my Judgments, and yet upon twelue thrones, for you shall have your several mansions,
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98
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1120
whilst the whole world doth cry with the Antiochians, In Theodoret, vicit Deus & Christus eius, The Lord and his Christ hath got the victorie, the Lord and his Saints haue got the victorie.
while the Whole world does cry with the antiochians, In Theodoret, Vicit Deus & Christus eius, The Lord and his christ hath god the victory, the Lord and his Saints have god the victory.
cs dt j-jn n1 vdz vvi p-acp dt njp2, p-acp np1, fw-la fw-la cc fw-la fw-la, dt n1 cc po31 np1 vhz vvn dt n1, dt n1 cc po31 n2 vhb vvn dt n1.
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1121
Be patient therefore, and haue nothing to do with the stoole of wickednesse, which imagines mischiefe as a law.
Be patient Therefore, and have nothing to do with the stool of wickedness, which imagines mischief as a law.
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1122
But stand as men waiting for the Bridegroome, with your loynes girt, and your lampes burning, gird your loynes with chastitie, and abstinence:
But stand as men waiting for the Bridegroom, with your loins girded, and your lamps burning, gird your loins with chastity, and abstinence:
cc-acp vvb p-acp n2 vvg p-acp dt n1, p-acp po22 n2 vvn, cc po22 n2 vvg, vvb po22 n2 p-acp n1, cc n1:
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1123
kindle your lampes with charitie and holinesse. Blessed are the seruants whom the Lord shall finde so doing.
kindle your lamps with charity and holiness. Blessed Are the Servants whom the Lord shall find so doing.
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1124
Verily I say vnto you, Hee shall gird himselfe, and make them sit downe at table with him,
Verily I say unto you, He shall gird himself, and make them fit down At table with him,
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1125
and come and serue them, Luke 12. 37. Euen so Lord Iesu come quickly, it is long since thou camest in the flesh,and come and serve them, Lycia 12. 37. Eve so Lord Iesu come quickly, it is long since thou camest in the Flesh,
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1126
and wast made lower then Angels, bee not slow to returne in the clouds, and approoue thy selfe higher then Angels:
and waste made lower then Angels, be not slow to return in the Clouds, and approve thy self higher then Angels:
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1127
dost not thou heare the cry of those soules, which lye vnder the altar.
dost not thou hear the cry of those Souls, which lie under the altar.
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1128
Quous { que } Domine, how long sweet Iesu? Such is the voyce of all thy louing seruants, that languish and faint with the continuall expectation of thy glorious presence.Quous { que } Domine, how long sweet Iesu? Such is the voice of all thy loving Servants, that languish and faint with the continual expectation of thy glorious presence.
j { fw-fr } fw-la, c-crq av-j j np1? d vbz dt n1 pp-f d po21 j-vvg n2, cst vvb cc vvi p-acp dt j n1 pp-f po21 j n1.
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98
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1129
Quous { que } Domine, how long sweet Iesu? Wilt thou hide thy selfe for euer,Quous { que } Domine, how long sweet Iesu? Wilt thou hide thy self for ever,
j { fw-fr } fw-la, c-crq av-j j np1? vm2 pns21 vvi po21 n1 c-acp av,
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and shut vp thy louing kindnesse in euerlasting displeasure? Veni Domine Iesu? Come Lord Iesu,
and shut up thy loving kindness in everlasting displeasure? Veni Domine Iesu? Come Lord Iesu,
cc vvd a-acp po21 j-vvg n1 p-acp j n1? fw-la fw-la np1? vvb n1 np1,
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and make no long tarrying, Cibus viatorium, salus beatorum, saith Fulgentius: as thou hast bene the strength and comfort of all that trauell by the way:
and make no long tarrying, Cibus viatorium, salus beatorum, Says Fulgentius: as thou hast be the strength and Comfort of all that travel by the Way:
cc vvb dx j n-vvg, fw-la fw-la, fw-la fw-la, vvz np1: c-acp pns21 vh2 vbn dt n1 cc n1 pp-f d cst vvb p-acp dt n1:
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so be the crowne and glorie of all that are come to the end of their way.
so be the crown and glory of all that Are come to the end of their Way.
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The Prophets desired to see thy comming vpon the earth, to the end they might be redeemed:
The prophets desired to see thy coming upon the earth, to the end they might be redeemed:
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Wee looke for thy appearing in the heauens, to the end wee may bee glorified.
we look for thy appearing in the heavens, to the end we may be glorified.
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98
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Tunc implebuntur vota (saith elegant Bernard, then shall our longing bee satisfied, and our desires accomplished:Tunc implebuntur vota (Says elegant Bernard, then shall our longing be satisfied, and our Desires accomplished:
fw-la fw-la fw-la (vvz j np1, av vmb po12 n1 vbi vvn, cc po12 n2 vvn:
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wee that haue followed thee in truth, shall rest with thee in peace, and wee that rest with thee in peace, shall iudge with thee in righteousnesse;
we that have followed thee in truth, shall rest with thee in peace, and we that rest with thee in peace, shall judge with thee in righteousness;
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this peace, this truth, this righteousnesse, this glorie, the Lord of his great mercie grant vnto vs,
this peace, this truth, this righteousness, this glory, the Lord of his great mercy grant unto us,
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for the merit of his Sonne Christ Iesus.
for the merit of his Son christ Iesus.
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To whom with the Father and the Spirit bee praise and glorie, from generation to generation. Amen.
To whom with the Father and the Spirit be praise and glory, from generation to generation. Amen.
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THE FIFTH SERMON. MATH. 25. 21. Enter into thy masters ioy. THe best men are but Gods stewards:
THE FIFTH SERMON. MATH. 25. 21. Enter into thy Masters joy. THe best men Are but God's Stewards:
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and as it were dispensers of his manifold graces. Whatsoeuer vertues wee haue, they are pledges of his loue, and gifts of his spirit:
and as it were dispensers of his manifold graces. Whatsoever Virtues we have, they Are pledges of his love, and Gifts of his Spirit:
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or rather (as it is implyed in the series of this parable) talents and deposites of our Lord and master.
or rather (as it is employed in the series of this parable) Talents and deposits of our Lord and master.
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Paul and Dauid agree in one, that when hee went on high, hee bestowed gifts vpon men:Paul and David agree in one, that when he went on high, he bestowed Gifts upon men:
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and there is none but may professe with Iohn the Euangelist, De plenitudine eius, of his fulnesse haue we all receiued some strength, some vertue, some wisedome, some knowledge, some power, some eloquence, some faith, some holinesse, some tongues, some healings, some prophesies, some miracles,
and there is none but may profess with John the Evangelist, De Plenitude eius, of his fullness have we all received Some strength, Some virtue, Some Wisdom, Some knowledge, Some power, Some eloquence, Some faith, Some holiness, Some tongues, Some healings, Some prophecies, Some Miracles,
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for the honour of God, the beautie of the world, the gathering of the Saints, the building of the Church, the perfecting of our liues, the crowning of our soules in the day of our Lord Iesus.
for the honour of God, the beauty of the world, the gathering of the Saints, the building of the Church, the perfecting of our lives, the crowning of our Souls in the day of our Lord Iesus.
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So that we may not bury our talent in the ground, or hide it in a napkin with that vnprofitable seruant,
So that we may not bury our talon in the ground, or hide it in a napkin with that unprofitable servant,
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lest we be like the Iewes of whom Austin spake, Verba, non facta legis habuerunt, They kept the words of the Law, they neglected the works of the Law, full of leaues, void of fruit:
lest we be like the Iewes of whom Austin spoke, Verba, non facta Legis habuerunt, They kept the words of the Law, they neglected the works of the Law, full of leaves, void of fruit:
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worthy to bee excluded the kingdome of heauen, and exiled from the presence of God, with those foolish Virgines:
worthy to be excluded the Kingdom of heaven, and exiled from the presence of God, with those foolish Virgins:
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For he is, (as the text notes) a hard man, That reapeth where hee soweth not,
For he is, (as the text notes) a hard man, That reapeth where he Soweth not,
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and gathereth where hee stroweth not. and gathereth where he stroweth not.
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Though he forbid vs to put our money to vse, yet doth hee charge vs to giue his into the banke, that when he comes, he may receiue it with increase:
Though he forbid us to put our money to use, yet does he charge us to give his into the bank, that when he comes, he may receive it with increase:
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being (as Saint Ambrose notes) Foenerator gratiae, A great vsurer, and a wonderfull extortioner, not of things temporall, as gold and siluer:
being (as Saint Ambrose notes) Forerunner Gratiae, A great usurer, and a wonderful extortioner, not of things temporal, as gold and silver:
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but of things spirituall, as faith, and holinesse, the like endowments lent vs for the good of others.
but of things spiritual, as faith, and holiness, the like endowments lent us for the good of Others.
cc-acp pp-f n2 j, c-acp n1, cc n1, dt j n2 vvd pno12 p-acp dt j pp-f n2-jn.
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Whence is that of a learned Father, Augentur dona, crescit ratio, The larger our gifts, the greater our account.
Whence is that of a learned Father, Augentur dona, crescit ratio, The larger our Gifts, the greater our account.
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Hee that gaue vs a blessing, will call vs to a reckoning. If we haue gained nothing, wee shall loose all:
He that gave us a blessing, will call us to a reckoning. If we have gained nothing, we shall lose all:
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if wee haue bene carefull of a little, wee shall be rulers ouer much, and when that mysticall traueller, that went a farre off, shall returne home, he will not onely gratulate our pietie with an Euge bone serue, well done good seruant:
if we have be careful of a little, we shall be Rulers over much, and when that mystical traveller, that went a Far off, shall return home, he will not only gratulate our piety with an Euge bone serve, well done good servant:
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but reward our fidelitie with an intraui gaudium Domini tui. Enter into thy masters ioy.
but reward our Fidis with an intraui gaudium Domini tui. Enter into thy Masters joy.
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These words are a gracious inuitation of our Sauiour Christ to the quiet fruition of peace and rest.
These words Are a gracious invitation of our Saviour christ to the quiet fruition of peace and rest.
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Whereof I may say, as King Solomon did of his Spouses tongue, Lac & mel, sub lingua tua, Milke and honie are vnder thy roofe, milke and hony are vnder their couer, the milke of diuine truth and spirituall comfort, the hony of liquid pleasure,
Whereof I may say, as King Solomon did of his Spouses tongue, Lac & mel, sub lingua tua, Milk and honey Are under thy roof, milk and honey Are under their cover, the milk of divine truth and spiritual Comfort, the honey of liquid pleasure,
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and most incomparable sweetnesse, streaming and deriued vpon the heires of righteousnesse, that it may be true which Dauid long since prophesied, Exultabunt sancti in gloria, the Saints shall reioyce with glorie:
and most incomparable sweetness, streaming and derived upon the Heirs of righteousness, that it may be true which David long since prophesied, Exultabunt sancti in gloria, the Saints shall rejoice with glory:
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and sing vpon their beds, the beds of peace and holinesse, the beds of securitie and blessednesse, in the mount of God and Citie of Ierusalem. If you please to marke the cells (as it were) of this waxen combe, from whence the hony drops, yee shall find they are but three.
and sing upon their Beds, the Beds of peace and holiness, the Beds of security and blessedness, in the mount of God and city of Ierusalem. If you please to mark the cells (as it were) of this waxed comb, from whence the honey drops, ye shall find they Are but three.
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First, the right and power of the admission, they are authorized by God to make their entry,
First, the right and power of the admission, they Are authorized by God to make their entry,
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and therefore saith the text, NONLATINALPHABET, Enter.
and Therefore Says the text,, Enter.
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Secondly, the nature and qualitie of their possession, it is ioy and felicitie, and therefore saith the text, NONLATINALPHABET, Enter into ioy.
Secondly, the nature and quality of their possession, it is joy and felicity, and Therefore Says the text,, Enter into joy.
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Last of all, the benefit and priuiledge of their seruice and relation, they are ioyned with their master,
Last of all, the benefit and privilege of their service and Relation, they Are joined with their master,
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and made partners with our Sauiour, and therefore saith the text, NONLATINALPHABET, Enter into thy masters ioy.
and made partners with our Saviour, and Therefore Says the text,, Enter into thy Masters joy.
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In that we haue leaue to enter, I note, that priuate secresie of that heauenly kingdome:
In that we have leave to enter, I note, that private secrecy of that heavenly Kingdom:
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In that wee must enter into ioy, I note the sweete iucunditie of our future condition.
In that we must enter into joy, I note the sweet jucundity of our future condition.
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In that it is the ioy of our master, I note the wonderfull dignitie of euery Christian.
In that it is the joy of our master, I note the wonderful dignity of every Christian.
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Lift vp your heads, byee gates, and bee ye lifted vp, yee euerlasting doores: the King of glorie shall come in. Lift up your Heads, byee gates, and be you lifted up, ye everlasting doors: the King of glory shall come in.
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Yea and all his Saints with him:
Yea and all his Saints with him:
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the King and his daughter, the Lord and his seruants, God and his Church, Christ and his members, to the end they may receiue Denarium salutis, (as S. Austin speakes) the hire of their labour,
the King and his daughter, the Lord and his Servants, God and his Church, christ and his members, to the end they may receive Denarium Salutis, (as S. Austin speaks) the hire of their labour,
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and the pennie of their saluation.
and the penny of their salvation.
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How iustly may wee cry with Peter, Master whither shall we goe? Thou hast the words of eternall life.
How justly may we cry with Peter, Master whither shall we go? Thou hast the words of Eternal life.
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It is thy life wee seeke, and it is thy ioy wee hope to enter,
It is thy life we seek, and it is thy joy we hope to enter,
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whilst thou dost so freely call vs, and so graciously inuite vs to the communion and fellowship of thine euerlasting inheritance.
while thou dost so freely call us, and so graciously invite us to the communion and fellowship of thine everlasting inheritance.
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Intra in gaudium Domini tui, Enter into thy masters ioy. Intra in gaudium Domini tui, Enter into thy Masters joy.
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By this yee may see, what the Text imports, and therefore since a great, an effectuall doore is opened to mee, from the readinesse of your hearts,
By this ye may see, what the Text imports, and Therefore since a great, an effectual door is opened to me, from the readiness of your hearts,
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and the promptnesse of your deuotion, I will descend speedily and make entry: Me thinkes I heare your expectation say to mee, as Christ vnto you all, NONLATINALPHABET, Enter.
and the promptness of your devotion, I will descend speedily and make entry: Me thinks I hear your expectation say to me, as christ unto you all,, Enter.
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And who I pray you, would not gladly enter the gates of Paradise, if he might? All like the sweetnesse of the place, few the straitnesse of the way:
And who I pray you, would not gladly enter the gates of Paradise, if he might? All like the sweetness of the place, few the straitness of the Way:
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and though we care not to be holy, yet wee desire to be happie: euer crying with the Prophet, Amaui Domine habitationem domus tui.
and though we care not to be holy, yet we desire to be happy: ever crying with the Prophet, Amaui Domine habitationem domus tui.
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O God, I haue loued the habitation of thy house, and the place where thine honour dwelleth. O God, I have loved the habitation of thy house, and the place where thine honour dwells.
sy np1, pns11 vhb vvn dt n1 pp-f po21 n1, cc dt n1 c-crq po21 n1 vvz.
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Yet is it not in him that willeth, nor in him that runneth, but in God that sheweth mercy.
Yet is it not in him that wills, nor in him that Runneth, but in God that shows mercy.
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No man commeth to the Sonne, the knowledge of the Sonne, vnlesse the Father draw him:
No man comes to the Son, the knowledge of the Son, unless the Father draw him:
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no man comes vnto the Father, the glory of the Father: vnlesse the Sonne admit him.
no man comes unto the Father, the glory of the Father: unless the Son admit him.
dx n1 vvz p-acp dt n1, dt n1 pp-f dt n1: cs dt n1 vvb pno31.
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Hee it is that puts some on the right hand, with a Venite benedicti, Come yee blessed:
He it is that puts Some on the right hand, with a Venite Blessing, Come ye blessed:
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others on the left hand, with a Recedite maledicti, Depart ye cursed;
Others on the left hand, with a Recedite Maledicti, Depart you cursed;
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that saith vnto one, enter, of another, cast him forth into outward darknesse, where there is weeping and gnashing of teeth.
that Says unto one, enter, of Another, cast him forth into outward darkness, where there is weeping and gnashing of teeth.
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Whence is that of Iohn, Blessed are they which doe his will, and haue right in the tree of life, to enter the gates of the Citie.
Whence is that of John, Blessed Are they which do his will, and have right in the tree of life, to enter the gates of the city.
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For without shall be dogs, and inchanters, and whoremongers, and murderers, and idolaters, and euery one that loueth and speaketh lyes, the last and the 14. of the Apoca. It is a curious diuision which I read in S. Bernard, and worthy obseruation, Alij mercantur, alij furantur, &c. Some purchase heauen,For without shall be Dogs, and enchanters, and whoremongers, and murderers, and Idolaters, and every one that loves and speaks lies, the last and the 14. of the Apoc It is a curious division which I read in S. Bernard, and worthy observation, Alij mercantur, alij furantur, etc. some purchase heaven,
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and they are such as make friends, with the riches of iniquitie:
and they Are such as make Friends, with the riches of iniquity:
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others steale heauen, and they are like the woman that was healed by the secret touch of our Sauiours garment:
Others steal heaven, and they Are like the woman that was healed by the secret touch of our Saviour's garment:
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many inuade heauen, and take it by force, (for indeed the kingdome of heauen suffers violence) and they may bee compared to Iacob, that stroue with God,
many invade heaven, and take it by force, (for indeed the Kingdom of heaven suffers violence) and they may be compared to Iacob, that strove with God,
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and wrestled with an Angell, but whether theeues, and robbers, that steale heauen by faith: or Merchants and Factors, that purchase heauen by charitie:
and wrestled with an Angel, but whither thieves, and robbers, that steal heaven by faith: or Merchant's and Factors, that purchase heaven by charity:
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or vsurers and intruders, that inuade heauen, and take it by force, the most gracious and acceptable force of prayers and deuotion:
or usurers and intruders, that invade heaven, and take it by force, the most gracious and acceptable force of Prayers and devotion:
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they must all confesse, that it is in the name and mediation of Christ Iesus:
they must all confess, that it is in the name and mediation of christ Iesus:
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by that new and liuing way, (as the Apostle notes) Which he made for vs through the vayle, that is, his flesh, Heb. 10. 20. So that I may say of heauen and the doores thereof,
by that new and living Way, (as the Apostle notes) Which he made for us through the Vail, that is, his Flesh, Hebrew 10. 20. So that I may say of heaven and the doors thereof,
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as Saint Iohn doth of the booke, and the seales thereof, Nemo dignus est inuentus, there is none found worthie to open the booke,
as Saint John does of the book, and the Seals thereof, Nemo Dignus est inuentus, there is none found worthy to open the book,
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and to loose the seales thereof, but onely the Lambe, and there is none found worthy to open the gates of heauen,
and to lose the Seals thereof, but only the Lamb, and there is none found worthy to open the gates of heaven,
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and to loose the barres thereof, but onely the Lambe: that Lambe of God that taketh away the sinnes of the world.
and to lose the bars thereof, but only the Lamb: that Lamb of God that Takes away the Sins of the world.
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Hence is he termed the way: and if that be not plaine and easie, the doore:
Hence is he termed the Way: and if that be not plain and easy, the door:
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and if that be not open, and peruious, life, and saluation in the abstract: that hath the keyes of death and of hell;
and if that be not open, and pervious, life, and salvation in the abstract: that hath the keys of death and of hell;
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or rather of felicitie, and of heauen, where hee sits at the right hand of God, and saith vnto vs enter.
or rather of felicity, and of heaven, where he sits At the right hand of God, and Says unto us enter.
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Enter friends, and take your comfort: enter seruants, and take your wages: enter children, and take your patrimonie:
Enter Friends, and take your Comfort: enter Servants, and take your wages: enter children, and take your patrimony:
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enter brethren, and take your portion:
enter brothers, and take your portion:
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enter all ye that seeke the kingdome of heauen, and the righteousnesse thereof, and receiue a crowne, which is layd vp for you in the highest.
enter all you that seek the Kingdom of heaven, and the righteousness thereof, and receive a crown, which is laid up for you in the highest.
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Diues non excluditur, the poore is not shut out for want of money, the rich is not turned backe for the abundance of his comforts, the weake is not thrust out,Diues non Excluditur, the poor is not shut out for want of money, the rich is not turned back for the abundance of his comforts, the weak is not thrust out,
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for want of strength, nor the mightie refused, for the danger of their forces, but euery one hath boldnesse, to draw neare vnto the throne of grace, by the merits of Christ Iesus.
for want of strength, nor the mighty refused, for the danger of their forces, but every one hath boldness, to draw near unto the throne of grace, by the merits of christ Iesus.
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For it is not NONLATINALPHABET come towards the ioy of thy master and looke vpon it with desire,
For it is not come towards the joy of thy master and look upon it with desire,
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and greedinesse, as one that thirsteth in the midst of waters:
and greediness, as one that Thirsteth in the midst of waters:
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but NONLATINALPHABET, Come into the ioy of thy Master, and take part of it, with delight and satisfaction,
but, Come into the joy of thy Master, and take part of it, with delight and satisfaction,
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as one that doth feele, and tast how good the Lord is. Thus doth one deepe call vpon another, Abyssus luminosa, abyssum tenebrosam.
as one that does feel, and taste how good the Lord is. Thus does one deep call upon Another, Abyssus luminosa, Abyssum tenebrosam.
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The depth of light and claritie, vpon the depth of blindnesse and obscurity, the depth of power and maiestie, vpon the depth of weaknesse and humilitie, the depth of goodnesse and mercie, vpon the depth of wretchednesse and misery.
The depth of Light and clarity, upon the depth of blindness and obscurity, the depth of power and majesty, upon the depth of weakness and humility, the depth of Goodness and mercy, upon the depth of wretchedness and misery.
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And all this for the noise of the water pipes, which is nothing but the sound and the cry of repentance and humilitie.
And all this for the noise of the water pipes, which is nothing but the found and the cry of Repentance and humility.
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Hee sware vnto the generation of our fathers, they should neuer enter into his rest, because they prouoked him in the wildernes:
He sware unto the generation of our Father's, they should never enter into his rest, Because they provoked him in the Wilderness:
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Hee saith onely to the generation of their children, they shall enter into his rest: If they obey his precepts.
He Says only to the generation of their children, they shall enter into his rest: If they obey his Precepts.
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What is his word, as good as his oath? yes, when he that speaketh is truth it selfe,
What is his word, as good as his oath? yes, when he that speaks is truth it self,
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and he sweareth that hath none greater then himselfe.
and he Sweareth that hath none greater then himself.
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For his passion was our redemption, and if I may vse the words of Bernard, Clauus penetrans, clauis aperiens.
For his passion was our redemption, and if I may use the words of Bernard, Clauus penetrans, Key aperiens.
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The nayles that fastned him to the crosse, the speare that ran him through, the lance that opened his side, the iron that went into his soule, is made a key to vnlocke heauen, and to make vs enter.
The nails that fastened him to the cross, the spear that ran him through, the lance that opened his side, the iron that went into his soul, is made a key to unlock heaven, and to make us enter.
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Therefore do wee sing triumphantly in the Churches Liturgie, When thou hadst ouecome the sharpnesse of death, thou didst open the kingdome of heauen to all beleeuers.
Therefore do we sing triumphantly in the Churches Liturgy, When thou Hadst ouecome the sharpness of death, thou didst open the Kingdom of heaven to all believers.
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Agreeable whereunto is the vision of Saint Iohn, I lookt, and behold there was a doore opened in the midst of heauen,
Agreeable whereunto is the vision of Saint John, I looked, and behold there was a door opened in the midst of heaven,
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and the first voice I heard, was as the sound of a trumpet, saying, Come vp higher. But if God himselfe did not rest the seuenth day,and the First voice I herd, was as the found of a trumpet, saying, Come up higher. But if God himself did not rest the Seventh day,
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before he considered the works of his creation, and found them good.
before he considered the works of his creation, and found them good.
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God saw all that was made, & loe it was very good, Gen. 1. 31. How shall we hope to enter his rest, that eternall Sabboth of our bodies,God saw all that was made, & lo it was very good, Gen. 1. 31. How shall we hope to enter his rest, that Eternal Sabbath of our bodies,
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and our spirits, before we haue done some good, examined our hearts, tried our faith, prooued our workes,
and our spirits, before we have done Some good, examined our hearts, tried our faith, proved our works,
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and found some goodnesse in the midst of their imperfections? wee may not please God without faith, or see God withour holinesse.
and found Some Goodness in the midst of their imperfections? we may not please God without faith, or see God withour holiness.
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The bridegroome will passe by without notice of vs, if wee haue neither faith in our hearts, nor oyle in our vessels.
The bridegroom will pass by without notice of us, if we have neither faith in our hearts, nor oil in our vessels.
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The oyle of grace, the oyle of mercy, the oyle of deuotion, the oyle of charitie, shining and burning to the comfort of our brethren.
The oil of grace, the oil of mercy, the oil of devotion, the oil of charity, shining and burning to the Comfort of our brothers.
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As wisedome doth not enter the house of an euill soule: so an euill soule doth not enter the house of wisedome.
As Wisdom does not enter the house of an evil soul: so an evil soul does not enter the house of Wisdom.
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Therefore doth he stand at the doore and knocke, with an aperi sponsa, aperi columba. Open my loue, open my done.
Therefore does he stand At the door and knock, with an aperi Sponsa, aperi Columbam. Open my love, open my done.
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Open to me the gates of righteousnesse: that I may open to thee the gates of blessednesse.
Open to me the gates of righteousness: that I may open to thee the gates of blessedness.
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For except your righteousnesse exceed that of the Pharises, yee shall neuer enter the kingdome of heauen.
For except your righteousness exceed that of the Pharisees, ye shall never enter the Kingdom of heaven.
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Looke vpon those Elders which stand before the throne, they are clothed with white robes,
Look upon those Elders which stand before the throne, they Are clothed with white robes,
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and haue palmes in their hands, which is nothing but the flower and beauty of their good workes and Christian pietie.
and have palms in their hands, which is nothing but the flower and beauty of their good works and Christian piety.
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It is storied of the Scythians, that once a yeare they made a great feast, where none may come,
It is storied of the Scythians, that once a year they made a great feast, where none may come,
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but such as haue slaine an enemie.
but such as have slain an enemy.
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The feast God makes vs, is the ioy of my Text, a great feast, and in the simplicitie of termes, exceeding gaudies:
The feast God makes us, is the joy of my Text, a great feast, and in the simplicity of terms, exceeding gaudies:
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but there is no entrance or admission, before we haue crucified the body of sinne;
but there is no Entrance or admission, before we have Crucified the body of sin;
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slaine an enemie, sacrificed a rebell, yea many enemies, and many rebels, that fight against the soule by true confession and heartie repentance, neuer to be repented of.
slain an enemy, sacrificed a rebel, yea many enemies, and many rebels, that fight against the soul by true Confessi and hearty Repentance, never to be repented of.
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Adiebus Ioannis Baptistae saith Christ, Since the time of Iohn Baptist, the kingdome of heauen suffers violence. Adiebus John Baptistae Says christ, Since the time of John Baptist, the Kingdom of heaven suffers violence.
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Why since the time of Iohn Baptist? But onely to shew the vertue of repentance,
Why since the time of John Baptist? But only to show the virtue of Repentance,
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because hee taught repentance, and was neuer without a poenitentiam agite in his mouth. Repent, for the kingdome of God is at hand.
Because he taught Repentance, and was never without a poenitentiam Agitate in his Mouth. repent, for the Kingdom of God is At hand.
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Repent for the kingdome of heauen is at hand. Whence is that of Gregorie, Rapiamus fletibus, quod non debetur meritis.
repent for the Kingdom of heaven is At hand. Whence is that of Gregory, Rapiamus fletibus, quod non debetur Meritis.
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Let vs snatch that by force of teares, which is not due to the merits of workes.
Let us snatch that by force of tears, which is not due to the merits of works.
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If any bee meeke, patient, humble, penitent, NONLATINALPHABET (as Christ taught in a Sermon vpon the mount) theirs is the kingdome of heauen,
If any be meek, patient, humble, penitent, (as christ taught in a Sermon upon the mount) theirs is the Kingdom of heaven,
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and theirs onely is the kingdome of heauen.
and theirs only is the Kingdom of heaven.
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I know there bee many pretend keyes, and would faine leade vs into a fooles paradise, by a vaine conceit of their deceitfull merits:
I know there be many pretend keys, and would feign lead us into a Fools paradise, by a vain conceit of their deceitful merits:
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witnesse that great Clauiger of Rome, that vsurpeth all power in heauen and earth, as if he alone had the key of Dauid, That openeth and no man shutteth,
witness that great Claviger of Room, that usurpeth all power in heaven and earth, as if he alone had the key of David, That Openeth and no man shutteth,
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and shutteth and no man openeth. It is not enough for Christ to loose, if hee binde:and shutteth and no man Openeth. It is not enough for christ to lose, if he bind:
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it is not enough for Christ to remit, if he retaine: it is not enough for Christ to say enter, if hee say be gone.
it is not enough for christ to remit, if he retain: it is not enough for christ to say enter, if he say be gone.
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O the cursed blasphemie of that open sepulchre, how doe they spoile God of his naturall right and peculiar iurisdiction? And yet they are not the keyes of heauen,
O the cursed blasphemy of that open Sepulchre, how do they spoil God of his natural right and peculiar jurisdiction? And yet they Are not the keys of heaven,
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but of hell, which these men keepe, abyssi claues (as Saint Iohn writes) the keyes of that bottomlesse pit, where they leade many by the heresie of their doctrine,
but of hell, which these men keep, Abyss Claws (as Saint John writes) the keys of that bottomless pit, where they lead many by the heresy of their Doctrine,
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and the impiety of their actions. If not by the thunder and lightning of their fierce anathemaes, and direfull imprecations.
and the impiety of their actions. If not by the thunder and lightning of their fierce anathemas, and direful imprecations.
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It is a pretty story which I read of Pope Leo, when he was troubled in conscience,
It is a pretty story which I read of Pope Leo, when he was troubled in conscience,
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and toucht with the remorse for his iniquities:
and touched with the remorse for his iniquities:
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his Confessor cheared him vp, with a Quid times, sancte pater? Holy father, what makes you affraid? Haue not you the keyes of heauen,
his Confessor cheered him up, with a Quid times, sancte pater? Holy father, what makes you afraid? Have not you the keys of heaven,
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and the merits of Christ at your dispose? There is none in the world that hath so great power and command as your selfe.
and the merits of christ At your dispose? There is none in the world that hath so great power and command as your self.
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O saith Leo, know yee not, that hee which sells any thing, hath no right in that which is sold? I feare since wee haue so often sold Christ and his merits, we shall haue no right nor interest in them our selues.
O Says Leo, know ye not, that he which sells any thing, hath no right in that which is sold? I Fear since we have so often sold christ and his merits, we shall have no right nor Interest in them our selves.
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Wretched men that yee are, who shall deliuer yee from the body of despaire? May we not say to them as Christ did to others in the Gospell? Woe be vnto you, yee take the keye of knowledge,
Wretched men that ye Are, who shall deliver ye from the body of despair? May we not say to them as christ did to Others in the Gospel? Woe be unto you, ye take the key of knowledge,
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but yee do not enter your selues, and such as come yee forbid.
but ye do not enter your selves, and such as come ye forbid.
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Woe be vnto you, ye take vnto you the keyes of heauen, but you do not enter your selues:
Woe be unto you, you take unto you the keys of heaven, but you do not enter your selves:
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and such as come yee forbid, or rather indeed yee bid all that come, at your publike Iubilies,
and such as come ye forbid, or rather indeed ye bid all that come, At your public Jubilees,
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as base Hucsters of Gods free mercy, in the sale and market of Pardons and Indulgences.
as base Hucksters of God's free mercy, in the sale and market of Pardons and Indulgences.
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But howsoeuer these men abuse that power against the truth, which is giuen for the truth, we are sure Christ hath left keyes with his Church.
But howsoever these men abuse that power against the truth, which is given for the truth, we Are sure christ hath left keys with his Church.
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Tibi dabo claues, was a grant made to the Apostles in the name of Peter, and stands good to euery Minister of the Gospell, vnder the broad seale of the Crosse.Tibi Dabo Claws, was a grant made to the Apostles in the name of Peter, and Stands good to every Minister of the Gospel, under the broad seal of the Cross.
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To thee will I giue the keyes of heauen. To thee will I give the keys of heaven.
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They haue all the keyes of heauen, keyes of knowledge, and keyes of power, to instruct the ignorant, to absolue the penitent, to remit sinne, to release punishment, to shut heauen, by the threatnings of the Law, and the denouncing of vengeance:
They have all the keys of heaven, keys of knowledge, and keys of power, to instruct the ignorant, to absolve the penitent, to remit sin, to release punishment, to shut heaven, by the threatenings of the Law, and the denouncing of vengeance:
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to open heauen, by the tydings of the Gospell, & the ministerie of the Sacramēts.
to open heaven, by the tidings of the Gospel, & the Ministry of the Sacraments.
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Whence is that of Dauid, Diffusa est gratia in labijs tuis, Full of grace are thy lippes,
Whence is that of David, Diffusa est Gratia in labijs tuis, Full of grace Are thy lips,
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because God hath blessed thee for euer. Because God hath blessed thee for ever.
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The lippes of Christ are the Ministers of his Church, that declare mercy, preserue knowledge, excite repentance, pronounce forgiuenesse,
The lips of christ Are the Ministers of his Church, that declare mercy, preserve knowledge, excite Repentance, pronounce forgiveness,
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and are full of grace indeed, whilst they speake comfortably to Ierusalem, saying in vertue of their Commission,
and Are full of grace indeed, while they speak comfortably to Ierusalem, saying in virtue of their Commission,
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as Christ doth in the fulnesse of iurisdiction: Bee of good cheare, thy sinnes are forgiuen thee:
as christ does in the fullness of jurisdiction: be of good cheer, thy Sins Are forgiven thee:
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I absolue thee from all thy sinnes, in the name of the Father, and of the Sonne, and of the holy Ghost.
I absolve thee from all thy Sins, in the name of the Father, and of the Son, and of the holy Ghost.
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Arise, take vp thy bed and walke, walke towards heauen, get thee vnto Paradise:
Arise, take up thy Bed and walk, walk towards heaven, get thee unto Paradise:
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the rest of thy Sauiour, the ioy of thy Maister, which is the nature and qualitie of our profession:
the rest of thy Saviour, the joy of thy Master, which is the nature and quality of our profession:
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now to be examined and discussed. Enter into thy masters ioy.
now to be examined and discussed. Enter into thy Masters joy.
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Did the Lord say, enter the goods or the lands, the houses or the tenures of thy Lord and master,
Did the Lord say, enter the goods or the Lands, the houses or the tenures of thy Lord and master,
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for indeed the earth is the Lords, and all that is therein.
for indeed the earth is the lords, and all that is therein.
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How would the greedie Harpyes of this world, flie to get possession? Some like Zacheus, that came downe hastily:
How would the greedy Harpies of this world, fly to get possession? some like Zacchaeus, that Come down hastily:
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others like the blouddy Farmer of the vineyard in the Gospell, that slue the heire and tooke the inheritance,
Others like thee bloody Farmer of the vineyard in the Gospel, that slew the heir and took the inheritance,
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but many haue these things which neuer enioy them.
but many have these things which never enjoy them.
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Haue ye not seene great substance, and no ioy? great learning, and no ioy? great victorie,
Have you not seen great substance, and no joy? great learning, and no joy? great victory,
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and no ioy? great spoyles, and no ioy? These things are often ioynd with feare,
and no joy? great spoils, and no joy? These things Are often joined with Fear,
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and griefe, and iealousie, and distraction, whilst many cry with the Prophet, O my leannesse, my leannesse, in the midst of their brauest triumphs and greatest ouerflowings.
and grief, and jealousy, and distraction, while many cry with the Prophet, Oh my leanness, my leanness, in the midst of their Bravest Triumphos and greatest overflowings.
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And therefore it is worth the obseruing, what a great Sultan spake, when hee beate the Christians with the losse of many thousand souldiers.
And Therefore it is worth the observing, what a great Sultan spoke, when he beat the Christians with the loss of many thousand Soldiers.
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I would be loath to ouercome so very often.
I would be loath to overcome so very often.
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Multiplicasti gentem, sed non multiplicasti laetitiam, saith Esay, Thou hast multiplyed the Nation, but thou hast not multiplyed their ioy. Multiplicasti gentem, sed non Multiplicasti laetitiam, Says Isaiah, Thou hast multiplied the nation, but thou hast not multiplied their joy.
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And bee there not many, of whom we may say, Multiplicasti the saurum, sed non multiplicasti laetitiam.
And be there not many, of whom we may say, Multiplicasti the saurum, sed non Multiplicasti laetitiam.
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Thou hast multiplyed their treasure, but thou hast not multiplyed their ioy? Thou hast increased their children,
Thou hast multiplied their treasure, but thou hast not multiplied their joy? Thou hast increased their children,
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but thou hast not increased their ioy? thou hast doubled their portion, but thou hast not doubled their ioy, thou hast enlarged their dominion,
but thou hast not increased their joy? thou hast doubled their portion, but thou hast not doubled their joy, thou hast enlarged their dominion,
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but thou hast not enlarged their ioy? Howsoeuer God dispose these things, as he doth his Sunne and his raine, sometimes on the good, sometimes on the bad, without distinction:
but thou hast not enlarged their joy? Howsoever God dispose these things, as he does his Sun and his rain, sometime on the good, sometime on the bad, without distinction:
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Hee will be sure to keepe ioy for his seruants, if they haue it not in the flesh, they shall haue it in the spirit,
He will be sure to keep joy for his Servants, if they have it not in the Flesh, they shall have it in the Spirit,
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if they haue it not in life, they shall haue it in death, if they haue it not in themselues, they shall haue it in the Lord, And the bones that are broken shall reioyce.
if they have it not in life, they shall have it in death, if they have it not in themselves, they shall have it in the Lord, And the bones that Are broken shall rejoice.
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Good reason hath Christ to bid vs enter his ioy, for such is the incomprehensible greatnesse thereof, it may not enter vs. Eye hath not seene it, eare hath not heard it,
Good reason hath christ to bid us enter his joy, for such is the incomprehensible greatness thereof, it may not enter us Eye hath not seen it, ear hath not herd it,
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neither hath it entred into the heart of man. neither hath it entered into the heart of man.
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For the righteous are compassed with the goodnesse of the Lord, and they haue ioy on euery side, ioy within, from the puritie of their conscience, ioy without, from the glory of their bodies, ioy aboue, from the sight of God,
For the righteous Are compassed with the Goodness of the Lord, and they have joy on every side, joy within, from the purity of their conscience, joy without, from the glory of their bodies, joy above, from the sighed of God,
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and the fruition of his presence, ioy beneath, from the remembrance of death, and the torments they haue escaped:
and the fruition of his presence, joy beneath, from the remembrance of death, and the torments they have escaped:
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but this speech is figuratiue, and by the ioy of my text, we conceiue the place of ioy, the garden of pleasure, the Paradise of God, the fountaine of liuing waters:
but this speech is figurative, and by the joy of my text, we conceive the place of joy, the garden of pleasure, the Paradise of God, the fountain of living waters:
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where his children do not onely sucke the breasts of comfort and milke them out:
where his children do not only suck the breasts of Comfort and milk them out:
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but drinke and are satisfied with the plenty of delight, as from a riuer crying to their soules, in the fulnesse of securitie,
but drink and Are satisfied with the plenty of delight, as from a river crying to their Souls, in the fullness of security,
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as the rich man did in the deceitfulnesse of vanitie, Soule, soule, liue at ease, and take thy pastime, thou hast goods layd vp for many yeares:
as the rich man did in the deceitfulness of vanity, Soul, soul, live At ease, and take thy pastime, thou hast goods laid up for many Years:
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or rather indeed, for euerlasting generations.
or rather indeed, for everlasting generations.
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For the Lord hath promised to create Ierusalem as a reioycing, and the inhabitants thereof as ioy.
For the Lord hath promised to create Ierusalem as a rejoicing, and the inhabitants thereof as joy.
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So that Paul writing of that heauenly kingdome, saith it is Gaudium in spiritu sancto, Righteousnesse,
So that Paul writing of that heavenly Kingdom, Says it is Gaudium in spiritu sancto, Righteousness,
av cst np1 vvg pp-f cst j n1, vvz pn31 vbz fw-la p-acp fw-la fw-la, n1,
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and peace, and ioy in the holy Ghost. and peace, and joy in the holy Ghost.
cc n1, cc n1 p-acp dt j n1.
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What ioy the world hath, stands not vpon me to examine, the world that is set vpon mischiefe, the world that is subiect vnto vanity, it is compared to the vayle of teares, and a place of Dragons:
What joy the world hath, Stands not upon me to examine, the world that is Set upon mischief, the world that is Subject unto vanity, it is compared to the Vail of tears, and a place of Dragons:
q-crq vvb dt n1 vhz, vvz xx p-acp pno11 pc-acp vvi, dt n1 cst vbz vvn p-acp n1, dt n1 cst vbz j-jn p-acp n1, pn31 vbz vvn p-acp dt n1 pp-f n2, cc dt n1 pp-f n2:
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there is a curse lies on it from the dayes of Cain: and it is reserued to fire, against the day of iudgement.
there is a curse lies on it from the days of Cain: and it is reserved to fire, against the day of judgement.
pc-acp vbz dt n1 vvz p-acp pn31 p-acp dt n2 pp-f np1: cc pn31 vbz vvn p-acp n1, p-acp dt n1 pp-f n1.
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If there be any pleasure in it, it is but (as Austin speakes) miseriae solatium, no degree of ioy,
If there be any pleasure in it, it is but (as Austin speaks) miseriae solatium, no degree of joy,
cs pc-acp vbb d n1 p-acp pn31, pn31 vbz cc-acp (c-acp np1 vvz) fw-la fw-la, dx n1 pp-f n1,
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but a solace of distresse, to qualifie and temper the sower water of our manifold afflictions.
but a solace of distress, to qualify and temper the sour water of our manifold afflictions.
cc-acp dt n1 pp-f n1, pc-acp vvi cc vvi dt j n1 pp-f po12 j n2.
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Like that hearbe, which puts vs into a laugh, and depriues vs of life, Moritur & ridet, as Saluianus speakes, he that eates it smiles dying.
Like that herb, which puts us into a laugh, and deprives us of life, Moritur & ridet, as Saluianus speaks, he that eats it smiles dying.
j d n1, r-crq vvz pno12 p-acp dt n1, cc vvz pno12 pp-f n1, fw-la cc fw-la, p-acp np1 vvz, pns31 cst vvz pn31 vvz vvg.
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But the hill of Sion is a faire place, and the ioy of the whole earth.
But the hill of Sion is a fair place, and the joy of the Whole earth.
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Omne quod delectat continens, (as Saint Bernard writes) containing euery thing that may please or satisfie.Omne quod delectat Continens, (as Saint Bernard writes) containing every thing that may please or satisfy.
fw-la fw-la fw-la n2, (c-acp n1 np1 vvz) vvg d n1 cst vmb vvi cc vvi.
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Let the dry and thirsty soule bee iudge, that counts no ioy to that of the cup, no sweetnesse, to that of the grape:
Let the dry and thirsty soul be judge, that counts no joy to that of the cup, no sweetness, to that of the grape:
vvb dt j cc j n1 vbi n1, cst vvz dx n1 p-acp d pp-f dt n1, dx n1, p-acp d pp-f dt n1:
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they shall haue Vinum aromaticum, & calicem inebriantem, The King shall leade them into his wineseller, and their cup shall ouerflow.
they shall have Vinum aromaticum, & calicem inebriantem, The King shall lead them into his Wine seller, and their cup shall overflow.
pns32 vmb vhi fw-la fw-la, cc fw-la fw-la, dt n1 vmb vvi pno32 p-acp po31 n1, cc po32 n1 vmb vvi.
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Let the hogs of Epicurus, and the sonnes of Philoxonus be iudge, that measure their delight by the extent of their throate,
Let the hogs of Epicurus, and the Sons of Philoxonus be judge, that measure their delight by the extent of their throat,
vvb dt n2 pp-f np1, cc dt n2 pp-f npg1 vbb n1, cst vvb po32 n1 p-acp dt n1 pp-f po32 n1,
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and the dimensions of their belly:
and the dimensions of their belly:
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they shall haue Panem Angelorum, & vitulum saginatum, the Lord shall spread a table for them,
they shall have Bread Angels, & Vitulum saginatum, the Lord shall spread a table for them,
pns32 vmb vhi fw-la fw-la, cc fw-la fw-la, dt n1 vmb vvi dt n1 p-acp pno32,
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and kill the fatted Calfe. There be Hinds, and Roes, that leape and skip vpon the mountaines,
and kill the fatted Calf. There be Hinds, and Roes, that leap and skip upon the Mountains,
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for the braue Nimrods of this world, that loue to hunt and course, there be chariots of fire,
for the brave Nimrods of this world, that love to hunt and course, there be chariots of fire,
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and horses of diuers colours, the white, and the blacke, the pale, and the red, (as Saint Iohn writeth) for the stately Caualiers,
and Horses of diverse colours, the white, and the black, the pale, and the read, (as Saint John Writeth) for the stately Cavaliers,
cc n2 pp-f j n2, dt j-jn, cc dt j-jn, dt j, cc dt j-jn, (c-acp n1 np1 vvz) p-acp dt j n2,
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and such as desire to be mounted vpon their steeds. Musicke for the pleasant, and that delectable riches for the worldling, and those durable:
and such as desire to be mounted upon their steeds. Music for the pleasant, and that delectable riches for the worldling, and those durable:
cc d c-acp vvb pc-acp vbi vvn p-acp po32 n2. n1 p-acp dt j, cc cst j n2 p-acp dt n1, cc d j:
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euery dish for euery taste, euery content for euery desire without loathing or scarcity.
every dish for every taste, every content for every desire without loathing or scarcity.
d n1 p-acp d n1, d n1 p-acp d n1 p-acp vvg cc n1.
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O what ioy ariseth from the place, the amaenitie of the place, the gates are of pearle, the foundation of pretious stones, the streets are paued with gold, and say Hallelu-iah:
O what joy arises from the place, the amenity of the place, the gates Are of pearl, the Foundation of precious stones, the streets Are paved with gold, and say Hallelujah:
sy q-crq n1 vvz p-acp dt n1, dt n1 pp-f dt n1, dt n2 vbr pp-f n1, dt n1 pp-f j n2, dt n2 vbr vvn p-acp n1, cc vvb j:
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Blessed be the Lord, which hath extolled it for euer. Blessed be the Lord, which hath extolled it for ever.
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O what ioy ariseth from the company, the swetnesse of the company, they are Cherubins and Seraphins, hierarchies of Angels, families of men, the noble army of Martyrs, the goodly fellowship of the Prophets, that call vpon the Lord,
Oh what joy arises from the company, the sweetness of the company, they Are Cherubim and Seraphim, hierarchies of Angels, families of men, the noble army of Martyrs, the goodly fellowship of the prophets, that call upon the Lord,
uh q-crq n1 vvz p-acp dt n1, dt n1 pp-f dt n1, pns32 vbr n2 cc n2, n2 pp-f n2, n2 pp-f n2, dt j n1 pp-f n2, dt j n1 pp-f dt n2, cst vvb p-acp dt n1,
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and reioyce before him with songs of deliuerance: their organs are the instruments of ioy:
and rejoice before him with songs of deliverance: their organs Are the Instruments of joy:
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their works are the acts of ioy, their thoughts are the springs of ioy, their language is the voice of ioy; whilst they sing and cry:
their works Are the acts of joy, their thoughts Are the springs of joy, their language is the voice of joy; while they sing and cry:
po32 n2 vbr dt n2 pp-f n1, po32 n2 vbr dt n2 pp-f n1, po32 n1 vbz dt n1 pp-f n1; cs pns32 vvb cc vvi:
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Ioy within the gates of Hierusalem, and peace bee on Sion. One day in thy Courts, is better then a thousand.
Joy within the gates of Jerusalem, and peace be on Sion. One day in thy Courts, is better then a thousand.
vvb p-acp dt n2 pp-f np1, cc n1 vbb p-acp np1. crd n1 p-acp po21 n2, vbz jc cs dt crd.
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I had rather bee a doore-keeper in the house of the Lord, then to liue at ease in the tents of vngodlinesse. I had rather be a doorkeeper in the house of the Lord, then to live At ease in the tents of ungodliness.
pns11 vhd av-c vbi dt n1 p-acp dt n1 pp-f dt n1, cs pc-acp vvi p-acp n1 p-acp dt n2 pp-f n1.
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Can there bee a feast or a bankquet without ioy? there shall be the supper of the great King.
Can there be a feast or a bankquet without joy? there shall be the supper of the great King.
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Can there bee a wedding or nuptials without ioy? There shall bee the marriage of the Lambe:
Can there be a wedding or nuptials without joy? There shall be the marriage of the Lamb:
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where the Lord shall worke a greater miracle then euer he did in Cana, and conuert the teares of outward heuinesse, into the wine of inward gladnesse:
where the Lord shall work a greater miracle then ever he did in Cana, and convert the tears of outward heaviness, into the wine of inward gladness:
c-crq dt n1 vmb vvi dt jc n1 cs av pns31 vdd p-acp np1, cc vvi dt n2 pp-f j n1, p-acp dt n1 pp-f j n1:
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till wee bee drunke with the sweetnesse of his loue, and the pleasures of his kingdome, hauing (as Nyssen writes) NONLATINALPHABET. A sober kind of drunkennesse:
till we be drunk with the sweetness of his love, and the pleasures of his Kingdom, having (as Nyssen writes). A Sobrium kind of Drunkenness:
c-acp pns12 vbb vvn p-acp dt n1 pp-f po31 n1, cc dt n2 pp-f po31 n1, vhg (c-acp np1 vvz). dt j n1 pp-f n1:
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for if ioy be an act of loue, and the effect of charitie, (as the Schooles haue determined) there must needs bee great ioy, where there is so great loue:
for if joy be an act of love, and the Effect of charity, (as the Schools have determined) there must needs be great joy, where there is so great love:
c-acp cs n1 vbb dt n1 pp-f n1, cc dt n1 pp-f n1, (c-acp dt n2 vhb vvn) pc-acp vmb av vbi j n1, c-crq pc-acp vbz av j n1:
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perfect ioy, where there is perfect charitie, ioy in our owne saluation, ioy in the felicitie of our brethren, whom wee shall loue as our owne soules, by the vnitie of the Spirit.
perfect joy, where there is perfect charity, joy in our own salvation, joy in the felicity of our brothers, whom we shall love as our own Souls, by the unity of the Spirit.
j n1, c-crq pc-acp vbz j n1, vvb p-acp po12 d n1, vvb p-acp dt n1 pp-f po12 n2, ro-crq pns12 vmb vvi p-acp po12 d n2, p-acp dt n1 pp-f dt n1.
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But we may not thinke to find out the springs of Nilus, or the seuerall grounds of these infinite reioycings:
But we may not think to find out the springs of Nilus, or the several grounds of these infinite rejoicings:
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O that I had a pitcher large enough to draw, the well is deepe, and my heart is not able to containe, much lesse to present you with the ioyes of that heauenly kingdome.
Oh that I had a pitcher large enough to draw, the well is deep, and my heart is not able to contain, much less to present you with the Joys of that heavenly Kingdom.
uh cst pns11 vhd dt n1 j av-d pc-acp vvi, dt av vbz j-jn, cc po11 n1 vbz xx j pc-acp vvi, av-d av-dc pc-acp vvi pn22 p-acp dt n2 pp-f cst j n1.
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Helpe mee with your prayers, raise mee with your spirits, let not the cry of Rome drowne the cry of Ierusalem:
Help me with your Prayers, raise me with your spirits, let not the cry of Room drown the cry of Ierusalem:
n1 pno11 p-acp po22 n2, vvb pno11 p-acp po22 n2, vvb xx dt n1 pp-f vvb vvi dt n1 pp-f np1:
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the one calls to paine and torment, the other calls to ioy and comfort:
the one calls to pain and torment, the other calls to joy and Comfort:
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the one calls to a Limbus Patrum, the other calls to the garden of Eden: The one calls to the fire of Purgatory, the other calls to the life of glory:
the one calls to a Limbus Patrum, the other calls to the garden of Eden: The one calls to the fire of Purgatory, the other calls to the life of glory:
dt pi vvz p-acp dt np1 fw-la, dt n-jn vvz p-acp dt n1 pp-f np1: dt pi vvz p-acp dt n1 pp-f n1, dt n-jn vvz p-acp dt n1 pp-f n1:
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the one calls to the triall of your workes in imaginary flames, the other calls to the crowne of your workes in reall blessednesse:
the one calls to the trial of your works in imaginary flames, the other calls to the crown of your works in real blessedness:
dt pi vvz p-acp dt n1 pp-f po22 n2 p-acp j n2, dt n-jn vvz p-acp dt n1 pp-f po22 n2 p-acp j n1:
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and that by the example of our Lord and Sauiour Iesus Christ, Intra in gaudium Domini tui. Enter into thy masters ioy.
and that by the Exampl of our Lord and Saviour Iesus christ, Intra in gaudium Domini tui. Enter into thy Masters joy.
cc cst p-acp dt n1 pp-f po12 n1 cc n1 np1 np1, np1 p-acp fw-la fw-la fw-la. vvb p-acp po21 ng1 n1.
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Here then is one key more, to raise our ioy a little higher, and that is a relatiue terme, Domini gaudium, our masters ioy.
Here then is one key more, to raise our joy a little higher, and that is a relative term, Domini gaudium, our Masters joy.
av av vbz crd n1 av-dc, pc-acp vvi po12 n1 dt j av-jc, cc d vbz dt j n1, fw-la fw-la, po12 ng1 n1.
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It skils much, who is ioyned with vs in the partaking of any good: Some had rather die with their friends, then liue with their enemies:
It skills much, who is joined with us in the partaking of any good: some had rather die with their Friends, then live with their enemies:
pn31 vvz av-d, r-crq vbz vvn p-acp pno12 p-acp dt n-vvg pp-f d j: d vhd av-c vvi p-acp po32 n2, av vvb p-acp po32 n2:
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and the poore Indians chose rather to go to hell with their ancestors, then to heauen with the Spaniards. If then it bee sweet and comfortable to be in ioy, what is it to be with our Lord and Gouernour? To enter his ioy, to eate and drinke with our master, at his table,
and the poor Indians chosen rather to go to hell with their Ancestors, then to heaven with the Spanish. If then it be sweet and comfortable to be in joy, what is it to be with our Lord and Governor? To enter his joy, to eat and drink with our master, At his table,
cc dt j np1 vvd av-c pc-acp vvi p-acp n1 p-acp po32 n2, av p-acp n1 p-acp dt np2. cs av pn31 vbb j cc j pc-acp vbi p-acp n1, r-crq vbz pn31 p-acp vbb p-acp po12 n1 cc n1? p-acp vvi po31 n1, pc-acp vvi cc vvi p-acp po12 n1, p-acp po31 n1,
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and in his kingdome, or rather to make him our meate and drinke, that is the bread of life, and the wellspring of saluation:
and in his Kingdom, or rather to make him our meat and drink, that is the bred of life, and the wellspring of salvation:
cc p-acp po31 n1, cc av-c pc-acp vvi pno31 po12 n1 cc vvi, cst vbz dt n1 pp-f n1, cc dt n1 pp-f n1:
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Yet thus doth God intreate his seruants, and there is nothing so deare to him, but they shall haue part with him.
Yet thus does God entreat his Servants, and there is nothing so deer to him, but they shall have part with him.
av av vdz np1 vvi po31 n2, cc pc-acp vbz pix av j-jn p-acp pno31, cc-acp pns32 vmb vhi n1 p-acp pno31.
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His owne ioy, his owne secret, his owne sweetnesse, his owne comfort, his owne robe, his owne iustice, his owne clothing, his owne righteousnesse,
His own joy, his own secret, his own sweetness, his own Comfort, his own robe, his own Justice, his own clothing, his own righteousness,
po31 d n1, po31 d j-jn, po31 d n1, po31 d n1, po31 d n1, po31 d n1, po31 d n1, po31 d n1,
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nay his very life and spirit shall be giuen to them, as a seale and pledge of extraordinary grace and speciall fauour.
nay his very life and Spirit shall be given to them, as a seal and pledge of extraordinary grace and special favour.
uh-x po31 j n1 cc n1 vmb vbi vvn p-acp pno32, c-acp dt n1 cc n1 pp-f j n1 cc j n1.
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Much like that of Cyrus (though humane resemblances come short of diuine presidents) who neuer liked any dish,
Much like that of Cyrus (though humane resemblances come short of divine Presidents) who never liked any dish,
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but he sent part to his friends, Semesos anseres, semesos panes, (saith my Author) sometime the bread himselfe did eate, sometime the meate himselfe did tast from his trencher, with this kind and friendly salutation:
but he sent part to his Friends, Semesos anseres, semesos panes, (Says my Author) sometime the bred himself did eat, sometime the meat himself did taste from his trencher, with this kind and friendly salutation:
cc-acp pns31 vvd n1 p-acp po31 n2, np1 fw-la, fw-la n2, (vvz po11 n1) av dt n1 px31 vdd vvi, av dt n1 px31 vdd vvi p-acp po31 n1, p-acp d n1 cc j n1:
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Cyrus tibi ista, quod ipsi fuerint iucundissima: Cyrus tibi ista, quod ipsi fuerint iucundissima:
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The King sends you this, because he likes it best himselfe, and holds it choise and daintie.
The King sends you this, Because he likes it best himself, and holds it choice and dainty.
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It is a small thing for the Saints of God to reioyce, vnlesse it bee in the Lord.
It is a small thing for the Saints of God to rejoice, unless it be in the Lord.
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The ioy of the creature is transient: the ioy of the Creator permanent. They must partake of their masters ioy, and reioyce in that, where his soule delighteth.
The joy of the creature is Transient: the joy of the Creator permanent. They must partake of their Masters joy, and rejoice in that, where his soul delights.
dt n1 pp-f dt n1 vbz j: dt n1 pp-f dt n1 j. pns32 vmb vvi pp-f po32 ng1 n1, cc vvi p-acp d, c-crq po31 n1 vvz.
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Quo gaudet, & quod praestat, the ioy hee giues, and the ioy hee takes, the ioy he loues, and the ioy he is.Quo Gadet, & quod praestat, the joy he gives, and the joy he Takes, the joy he loves, and the joy he is.
fw-la fw-la, cc fw-la fw-la, dt n1 pns31 vvz, cc dt n1 pns31 vvz, dt n1 pns31 vvz, cc dt n1 pns31 vbz.
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Whereupon (saith Bernard) Non aurum pollicetur Dominus, the Lord doth not promise gold, nor siluer, or pretious stones, but himselfe.
Whereupon (Says Bernard) Non aurum pollicetur Dominus, the Lord does not promise gold, nor silver, or precious stones, but himself.
c-crq (vvz np1) fw-fr fw-la fw-la fw-la, dt n1 vdz xx vvi n1, ccx n1, cc j n2, cc-acp px31.
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He will be our ioy, and hee will be our comfort: our substantiall ioy, our euerlasting comfort:
He will be our joy, and he will be our Comfort: our substantial joy, our everlasting Comfort:
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our solid ioy, our euerlasting glorie, and the very crowne of our ioycing:
our solid joy, our everlasting glory, and the very crown of our joicing:
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NONLATINALPHABET (as Nyssen speakes) the giuer of the crowne, and the crowne that is giuen, the disposer of the treasure,
(as Nyssen speaks) the giver of the crown, and the crown that is given, the disposer of the treasure,
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and the treasure that is disposed: the merchant that sells the pearle, and the pearle that is sold by the merchant:
and the treasure that is disposed: the merchant that sells the pearl, and the pearl that is sold by the merchant:
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from whose golden beames and smiling rayes, all the creatures in heauen and earth receiue beauty and perfection.
from whose golden beams and smiling rays, all the creatures in heaven and earth receive beauty and perfection.
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The reason is taken from that diuine master of humane knowledge: NONLATINALPHABET the chiefest good is most pleasant and voluptuous in himselfe:
The reason is taken from that divine master of humane knowledge: the chiefest good is most pleasant and voluptuous in himself:
dt n1 vbz vvn p-acp d j-jn n1 pp-f j n1: dt js-jn j vbz av-ds j cc j p-acp px31:
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because most good, most blessed, most absolute, most perfect, and as hee reioyceth in himselfe, so wee must reioyce in him.
Because most good, most blessed, most absolute, most perfect, and as he rejoices in himself, so we must rejoice in him.
c-acp ds j, av-ds j-vvn, av-ds j, av-ds j, cc c-acp pns31 vvz p-acp px31, av pns12 vmb vvi p-acp pno31.
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The vision of his nature, the contemplation of his Dietie, where there is fulnesse of ioy and pleasure for euermore.
The vision of his nature, the contemplation of his Diety, where there is fullness of joy and pleasure for evermore.
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It is his brightnesse must clarifie our vnderstanding:
It is his brightness must clarify our understanding:
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his goodnesse must sanctifie our affections, his fulnesse possesse our hearts, and satisfie the vastnesse of our greatest spirits.
his Goodness must sanctify our affections, his fullness possess our hearts, and satisfy the vastness of our greatest spirits.
po31 n1 vmb vvi po12 n2, po31 n1 vvi po12 n2, cc vvi dt n1 pp-f po12 js n2.
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What though Adam were affraid at the voyce of God walking in the garden? we shall triumph at the sight of God riding in the heauens.
What though Adam were afraid At the voice of God walking in the garden? we shall triumph At the sighed of God riding in the heavens.
q-crq cs np1 vbdr j p-acp dt n1 pp-f np1 vvg p-acp dt n1? pns12 vmb vvi p-acp dt n1 pp-f np1 vvg p-acp dt n2.
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Gau•isi discipuli viso Domino (saith the Euangelist: The disciples reioyced when they saw the Lord: Gau•isi Disciples viso Domino (Says the Evangelist: The Disciples rejoiced when they saw the Lord:
fw-la fw-la fw-it fw-la (vvz dt np1: dt n2 vvd c-crq pns32 vvd dt n1:
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but the whole world shall be rauished with ioy, when they looke vpon Christ, not as hee is in his works,
but the Whole world shall be ravished with joy, when they look upon christ, not as he is in his works,
p-acp dt j-jn n1 vmb vbi vvn p-acp n1, c-crq pns32 vvb p-acp np1, xx c-acp pns31 vbz p-acp po31 n2,
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but as he is in himselfe: his Essence, his diuinitie, with the cleare eyes of loue and knowledge:
but as he is in himself: his Essence, his divinity, with the clear eyes of love and knowledge:
cc-acp c-acp pns31 vbz p-acp px31: po31 n1, po31 n1, p-acp dt j n2 pp-f n1 cc n1:
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like those creatures in the Apocalyps, Which are full of eyes, about the throne, and amidst the throne:
like those creatures in the Apocalypse, Which Are full of eyes, about the throne, and amid the throne:
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about the throne, in the sight and comprehension (as it were) of diuine greatnesse:
about the throne, in the sighed and comprehension (as it were) of divine greatness:
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amidst the throne, in the tast and fruition of diuine goodnesse.
amid the throne, in the taste and fruition of divine Goodness.
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O thou bright Sonne of eternall glory, that dost create the Saints, exhilarate the Elders, diaper the heauens, serene the elements, inspire the Cherubins, inflame the Seraphins, enlighten the temple of Ierusalem,
Oh thou bright Son of Eternal glory, that dost create the Saints, exhilarate the Elders, diaper the heavens, serene the elements, inspire the Cherubim, inflame the Seraphim, enlighten the temple of Ierusalem,
uh pns21 j n1 pp-f j n1, cst vd2 vvi dt n2, vvb dt n2-jn, n1 dt n2, j dt n2, vvb dt n2, vvb dt n2, vvi dt n1 pp-f np1,
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and make glad the Citie of our God:
and make glad the city of our God:
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thy loue is our ioy, thy peace our ioy, thine eyes our ioy, thy lookes our ioy.
thy love is our joy, thy peace our joy, thine eyes our joy, thy looks our joy.
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If thou wert like a bundle of my the in thy sufferings: thou art as a heape of Camphire in thy blessings.
If thou Wertenberg like a bundle of my the in thy sufferings: thou art as a heap of Camphire in thy blessings.
cs pns21 vbd2r av-j dt n1 pp-f po11 av p-acp po21 n2: pns21 vb2r p-acp dt n1 pp-f n1 p-acp po21 n2.
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Thou dost cheare vs now, but it is imperfectly, and (as it were) by a proxie, the proxie of thy creatures, the proxie of thy seruants.
Thou dost cheer us now, but it is imperfectly, and (as it were) by a proxy, the proxy of thy creatures, the proxy of thy Servants.
pns21 vd2 vvi pno12 av, cc-acp pn31 vbz av-j, cc (c-acp pn31 vbdr) p-acp dt n1, dt n1 pp-f po21 n2, dt n1 pp-f po21 n2.
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Sometimes the fatnesse of the earth, and the dew of heauen, sometimes by the comfort of friends,
Sometime the fatness of the earth, and the due of heaven, sometime by the Comfort of Friends,
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and the abundance of thy treasure, at most by the pretious influence of thy inuisible graces,
and the abundance of thy treasure, At most by the precious influence of thy invisible graces,
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but thou shalt one day cheere vs by thy selfe, the maiestie of thy presence, the fruition of thy company, the vision of thy person, the aspect of that face, which the Angels desire to behold, and that continually.
but thou shalt one day cheer us by thy self, the majesty of thy presence, the fruition of thy company, the vision of thy person, the aspect of that face, which the Angels desire to behold, and that continually.
cc-acp pns21 vm2 crd n1 vvi pno12 p-acp po21 n1, dt n1 pp-f po21 n1, dt n1 pp-f po21 n1, dt n1 pp-f po21 n1, dt n1 pp-f d n1, r-crq dt n2 vvb pc-acp vvi, cc cst av-j.
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Whereupon saith Dauid, Letificabis nos in lumine vultus tui. Thou shalt make vs glad with the ioy of thy countenance.
Whereupon Says David, Letificabis nos in lumine vultus tui. Thou shalt make us glad with the joy of thy countenance.
c-crq vvz np1, fw-la fw-la p-acp fw-la fw-la fw-la. pns21 vm2 vvi pno12 j p-acp dt n1 pp-f po21 n1.
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And this is it which is termed, Domini gaudium: our masters ioy.
And this is it which is termed, Domini gaudium: our Masters joy.
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For indeed wee are all seruants of one master, King and Priest, sheepheard and flocke, Prophet and Disciple, Magistrate and subiect, which made that great Emperour Constantine, neuer writ to any Christian,
For indeed we Are all Servants of one master, King and Priest, shepherd and flock, Prophet and Disciple, Magistrate and Subject, which made that great Emperor Constantine, never writ to any Christian,
p-acp av pns12 vbr d n2 pp-f crd n1, n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n-jn, r-crq vvd cst j n1 np1, av-x vvn p-acp d njp,
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though neuer so meane, but with this direction, (as Eusebius noteth) ad fratrem, & conseruum, to his brother, and fellow seruant.
though never so mean, but with this direction, (as Eusebius notes) ad fratrem, & conseruum, to his brother, and fellow servant.
cs av-x av j, cc-acp p-acp d n1, (c-acp np1 vvz) fw-la fw-la, cc fw-la, p-acp po31 n1, cc n1 n1.
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Worthy to bee obserued, by such as are Grandes and Demigods vpon earth, lest at any time they despise the humilitie of others low condition.
Worthy to be observed, by such as Are Grandes and Demigods upon earth, lest At any time they despise the humility of Others low condition.
j pc-acp vbi vvn, p-acp d c-acp vbr fw-fr cc n2 p-acp n1, cs p-acp d n1 pns32 vvb dt n1 pp-f n2-jn av-j n1.
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But I would not haue the name of master, take vs from the ioy of our master:
But I would not have the name of master, take us from the joy of our master:
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that is it I would imprint into you, that you may be receiued into it.
that is it I would imprint into you, that you may be received into it.
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O that your hearts were fixt vpon it, and that ye would seeke after the fountaine of eternall happinesse.
O that your hearts were fixed upon it, and that you would seek After the fountain of Eternal happiness.
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Then would yee fly your selues, and abandon the corruption of humane infirmitie:
Then would ye fly your selves, and abandon the corruption of humane infirmity:
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like that good man in Nazianzene, NONLATINALPHABET that would not suffer the nobilitie of his soule to bee depraued with carnall filthines.
like that good man in Nazianzene, that would not suffer the Nobilt of his soul to be depraved with carnal filthiness.
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How doth it come to passe, that so many are caught with vanitie, led with curiositie, taken with desire, inflamed with pleasure, wract with enuie, defiled with luxurie, poysoned with malice, enraged with furie, stung with serpents, haunted with maladies, troubled with cares, vexed with heauinesse, drowned and plunged in the sea and gulfe of inextricable miseries,
How does it come to pass, that so many Are caught with vanity, led with curiosity, taken with desire, inflamed with pleasure, wract with envy, defiled with luxury, poisoned with malice, enraged with fury, stung with Serpents, haunted with maladies, troubled with Cares, vexed with heaviness, drowned and plunged in the sea and gulf of inextricable misery's,
q-crq vdz pn31 vvi pc-acp vvi, cst av d vbr vvn p-acp n1, vvn p-acp n1, vvn p-acp n1, vvn p-acp n1, vvn p-acp n1, vvn p-acp n1, j-vvn p-acp n1, vvn p-acp n1, vvn p-acp n2, vvn p-acp n2, vvn p-acp n2, vvn p-acp n1, vvn cc vvn p-acp dt n1 cc n1 pp-f j n2,
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but onely for neglect of this ioy;
but only for neglect of this joy;
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because they do not looke after their masters ioy, and sing with the blessed Virgine, My soule doth magnifie the Lord,
Because they do not look After their Masters joy, and sing with the blessed Virgae, My soul does magnify the Lord,
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and my spirit hath reioyced in God my Sauiour. God forbid we should forbid any to reioyce:and my Spirit hath rejoiced in God my Saviour. God forbid we should forbid any to rejoice:
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the Text perswades it, the Lord commands it, and my heart is enlarged towards you with ioy and gladnesse.
the Text persuades it, the Lord commands it, and my heart is enlarged towards you with joy and gladness.
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Laetemur iugiter, modo innocentèr, Let vs reioyce daily, so it be without hurt in the Lord, in our master.Laetemur Yoke, modo innocentèr, Let us rejoice daily, so it be without hurt in the Lord, in our master.
fw-la fw-la, fw-la fw-la, vvb pno12 vvi av-j, av pn31 vbb p-acp n1 p-acp dt n1, p-acp po12 n1.
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Wee haue iust cause to feare that many preferre the ioy of the world, before the ioy of the master, mutable vanitie before true felicitie.
we have just cause to Fear that many prefer the joy of the world, before the joy of the master, mutable vanity before true felicity.
pns12 vhb j n1 pc-acp vvi cst d vvb dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, j n1 p-acp j n1.
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And yet let me do them no wrong;
And yet let me do them no wrong;
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they are very desirous of their masters ioy, but who is their master? Is not pride,
they Are very desirous of their Masters joy, but who is their master? Is not pride,
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or couetousnesse, or violence, or extortion, or some domineering habit of malitious wickednesse? Lust calls to one,
or covetousness, or violence, or extortion, or Some domineering habit of malicious wickedness? Lust calls to one,
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and sayes I am thy master: Reuenge to another, and sayes, I am thy master: seuerall vices to seuerall humours, with the like claime of subiection and obedience.
and Says I am thy master: Revenge to Another, and Says, I am thy master: several vices to several humours, with the like claim of subjection and Obedience.
cc vvz pns11 vbm po21 n1: n1 p-acp j-jn, cc vvz, pns11 vbm po21 n1: j n2 p-acp j n2, p-acp dt av-j vvi pp-f n1 cc n1.
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So that where God hath many seruants created vnto good workes: the Diuell hath as many pensioners sold vnto euill workes.
So that where God hath many Servants created unto good works: the devil hath as many pensioners sold unto evil works.
av cst c-crq np1 vhz d n2 vvn p-acp j n2: dt n1 vhz p-acp d n2 vvn p-acp j-jn n2.
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Base slaues, mercenary hirelings, if not for pleasure, at least for profit; they come into the diuels ioy: his baites, and his contentments:
Base slaves, mercenary hirelings, if not for pleasure, At least for profit; they come into the Devils joy: his baits, and his contentment's:
j n2, j-jn n2, cs xx p-acp n1, p-acp ds p-acp n1; pns32 vvb p-acp dt ng1 n1: png31 n2, cc po31 n2:
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the Diuell comes into their ioy, their soules and their consciences:
the devil comes into their joy, their Souls and their Consciences:
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into some by a pot, into others by a sop, as hee did that accursed miscreant and Apostate Iudas: but wee hope better things of you,
into Some by a pot, into Others by a sop, as he did that accursed miscreant and Apostate Iudas: but we hope better things of you,
p-acp d p-acp dt n1, p-acp n2-jn p-acp dt n1, c-acp pns31 vdd d j-vvn n1 cc n1 np1: cc-acp pns12 vvb jc n2 pp-f pn22,
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and such as doe accompanie saluation.
and such as do accompany salvation.
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For mee thinkes yee are come alreadie into your masters ioy, the Tabernacles of God, the Courts of his Sanctuarie, Where yee serue him, with gladnesse,
For me thinks ye Are come already into your Masters joy, the Tabernacles of God, the Courts of his Sanctuary, Where ye serve him, with gladness,
p-acp pno11 vvz pn22 vbr vvn av p-acp po22 ng1 n1, dt n2 pp-f np1, dt n2 pp-f po31 n1, c-crq pn22 vvb pno31, p-acp n1,
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and come before his presence with a song. For if there were ioy in heauen for one sinner that repenteth:and come before his presence with a song. For if there were joy in heaven for one sinner that Repenteth:
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what ioy shall there bee with the Lord of heauen, for so many Christians, that mooue toward his Courts,
what joy shall there be with the Lord of heaven, for so many Christians, that move towards his Courts,
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and fly as the Doues to their windowes? O how beautifull are your feete!
and fly as the Dove to their windows? O how beautiful Are your feet!
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how aimiable are your doings? How is the Lord pleased with your sacrifices and oblations? whilst yee come from the East,
how amiable Are your doings? How is the Lord pleased with your Sacrifices and Oblations? while ye come from the East,
q-crq j vbr po22 n2-vdg? q-crq vbz dt n1 vvn p-acp po22 n2 cc n2? cs pn22 vvb p-acp dt n1,
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and stand in the gates of the daughter of Sion, and open your treasure, and present the Lord with the riches of your substance,
and stand in the gates of the daughter of Sion, and open your treasure, and present the Lord with the riches of your substance,
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euen gold, and myrhe, and frankincense? For this it is that hee doth open his bosome,
even gold, and myrrh, and frankincense? For this it is that he does open his bosom,
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and stretch forth his armes, and lift vp his voyce, and extend the golden scepter of his louing kindnesse:
and stretch forth his arms, and lift up his voice, and extend the golden sceptre of his loving kindness:
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to the end yee may come to his royall Pallace, saying to vs, as the King did to Hester: What is thy petition? and what is thy request? it shall be giuen thee to the halfe of my kingdome.
to the end ye may come to his royal Palace, saying to us, as the King did to Esther: What is thy petition? and what is thy request? it shall be given thee to the half of my Kingdom.
p-acp dt n1 pn22 vmb vvi p-acp po31 j n1, vvg p-acp pno12, c-acp dt n1 vdd p-acp np1: q-crq vbz po21 n1? cc q-crq vbz po21 n1? pn31 vmb vbi vvn pno21 p-acp dt n-jn pp-f po11 n1.
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Come with mee from Lebanon, euen with mee from Lebanon, or rather (as it is in my Text) Intra in gaudium Domini tui. Enter into thy masters ioy.
Come with me from Lebanon, even with me from Lebanon, or rather (as it is in my Text) Intra in gaudium Domini tui. Enter into thy Masters joy.
vvb p-acp pno11 p-acp np1, av p-acp pno11 p-acp np1, cc av-c (c-acp pn31 vbz p-acp po11 n1) np1 p-acp fw-la fw-la fw-la. vvb p-acp po21 ng1 n1.
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O let not the ioy of man draw vs from the ioy of God:
Oh let not the joy of man draw us from the joy of God:
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O let not the ioy of the creature, draw vs from the ioy of the Creator:
Oh let not the joy of the creature, draw us from the joy of the Creator:
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O let not the ioy of the left hand draw vs from the ioy of the right hand, O let not the ioy of things visible and temporall, draw vs from the ioy of things inuisible and eternall.
Oh let not the joy of the left hand draw us from the joy of the right hand, Oh let not the joy of things visible and temporal, draw us from the joy of things invisible and Eternal.
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Could the ioyfull sound of Amphions harpe raise stones to the fencing of Thebes? And shall not the ioyfull cry of our Sauiours Spirit draw vs to the building of that heauenly Ierusalem? Audite vocantem, quia exaudit inuocantem (saith Austin) be not slow to here the Lord when hee calls vnto you,
Could the joyful found of Amphions harp raise stones to the fencing of Thebes? And shall not the joyful cry of our Saviour's Spirit draw us to the building of that heavenly Ierusalem? Audite vocantem, quia exaudit inuocantem (Says Austin) be not slow to hear the Lord when he calls unto you,
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because he is ready to heare you when you call vpon him. Yee see the power of your vocation, yee are called by our Sauiour:
Because he is ready to hear you when you call upon him. Ye see the power of your vocation, ye Are called by our Saviour:
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yee see the nature of your inheritance, it is ioy and gladnesse:
ye see the nature of your inheritance, it is joy and gladness:
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yee see the benefit of your seruice, it is the ioy of your Lord and master,
ye see the benefit of your service, it is the joy of your Lord and master,
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as the Romanes painted the Graces, so hath God planted his children, Semper gaudentes, semper ridentes, they were euer laughing,
as the Romans painted the Graces, so hath God planted his children, Semper gaudentes, semper ridentes, they were ever laughing,
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and these are euer lauding, lauding and praising, and singing and reioycing with ioy vnspeakable and glorious. My prayer shall be with Moses, Si inueni gratiam, if I haue found grace in thy sight, shew vs thy way,
and these Are ever lauding, lauding and praising, and singing and rejoicing with joy unspeakable and glorious. My prayer shall be with Moses, Si Inueni gratiam, if I have found grace in thy sighed, show us thy Way,
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if wee haue found grace in thy sight, shew vs thy selfe, and shew vs thy glorie, bring vs vnto thy rest,
if we have found grace in thy sighed, show us thy self, and show us thy glory, bring us unto thy rest,
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and take vs into thy ioy, that Israel may bee truly Israel, and see God:
and take us into thy joy, that Israel may be truly Israel, and see God:
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that Israel may bee glad in him that made him, and Sion may bee ioyfull in her King,
that Israel may be glad in him that made him, and Sion may be joyful in her King,
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euen Iesus Christ thine onely ioy, and our onely Sauiour, to whom with the Father,
even Iesus christ thine only joy, and our only Saviour, to whom with the Father,
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and the Spirit, three persons and one God, bee ascribed all power, maiestie, and dominion this day and for euer. Amen.
and the Spirit, three Persons and one God, be ascribed all power, majesty, and dominion this day and for ever. Amen.
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THE SIXTH SERMON.
THE SIXTH SERMON.
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LVKE 2. 14. Glorie bee to God in the highest, on earth peace, good will towards men.
LUKE 2. 14. Glory be to God in the highest, on earth peace, good will towards men.
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WHat Iob prophesied, time hath verified:
WHat Job prophesied, time hath verified:
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that when the corner stone was layd, the sonnes of God reioyced, and the starres of the morning praised him together.
that when the corner stone was laid, the Sons of God rejoiced, and the Stars of the morning praised him together.
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Christ our Sauiour is the stone of the corner, that lyeth in the foundation of his Church:
christ our Saviour is the stone of the corner, that lies in the Foundation of his Church:
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the starres of the morning are the glorious Angels and Citizens of heauen, that shine as Iasper about the throne of God,
the Stars of the morning Are the glorious Angels and Citizens of heaven, that shine as Iasper about the throne of God,
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and cry Hosanna in the highest: Blessed is hee that cometh in the name of the Lord, Hosanna in the highest:
and cry Hosanna in the highest: Blessed is he that comes in the name of the Lord, Hosanna in the highest:
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whereupon (saith Ambrose,) Laudatur in coelis, videtur in terris. The shew and manifestation of his presence is in the earth:
whereupon (Says Ambrose,) Laudatur in Coelis, videtur in terris. The show and manifestation of his presence is in the earth:
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but the celebritie and declaration of his glory is in the heauens. For if the Psalmist would haue a trumpet blowne in the new moone.
but the celebrity and declaration of his glory is in the heavens. For if the Psalmist would have a trumpet blown in the new moon.
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Blow the trumpet in the new moone. Blow the trumpet in the new moon.
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There is a trumpet of praise and glorie, that must sound and bee lifted vp, shall I say in the new Moone,
There is a trumpet of praise and glory, that must found and be lifted up, shall I say in the new Moon,
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or rather in the feast of Tabernacles? Whilst the Tabernacle of God is with man,
or rather in the feast of Tabernacles? While the Tabernacle of God is with man,
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and (to speake in the phrase of Nyssen) NONLATINALPHABET, not Israel, but the Lord of Israel dwelleth in a tent, or a booth:
and (to speak in the phrase of Nyssen), not Israel, but the Lord of Israel dwells in a tent, or a booth:
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and is receiued into the darke mansion and earthly Tabernable of humane flesh and mortall corruption.
and is received into the dark mansion and earthly Tabernacle of humane Flesh and Mortal corruption.
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Yee haue a president from the Angels, though hee were not a Sauiour to them, but to vs. (For he tooke not the Angels,
Ye have a president from the Angels, though he were not a Saviour to them, but to us (For he took not the Angels,
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but the seede of Abraham:) Yet doe they begin the Antiphone and teach vs how to sing.but the seed of Abraham:) Yet do they begin the Antiphone and teach us how to sing.
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Though we may not compare with their knowledge and vnderstanding: yet may wee emulate their pietie and deuotion.
Though we may not compare with their knowledge and understanding: yet may we emulate their piety and devotion.
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My prayer shall be that which the Apostle vsed in the behalfe of the Romanes, NONLATINALPHABET the God of patience and consolation make yee like minded, that with one mouth yee may praise God,
My prayer shall be that which the Apostle used in the behalf of the Romans, the God of patience and consolation make ye like minded, that with one Mouth ye may praise God,
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euen the Father of our Lord Iesus Christ: saying and singing as it is in my Text, NONLATINALPHABET.
even the Father of our Lord Iesus christ: saying and singing as it is in my Text,.
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Glorie to God in the highest, on earth peace, good will towards men. That which I haue read vnto you, is a sacred Hymne, and diuine Embasie:Glory to God in the highest, on earth peace, good will towards men. That which I have read unto you, is a sacred Hymn, and divine Embassy:
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where there is discouered a threefold benefit of our Sauiours incarnation. The first is NONLATINALPHABET, the loue and good will of him that dwelt in the bush. Good will towards men.
where there is discovered a threefold benefit of our Saviour's incarnation. The First is, the love and good will of him that dwelled in the bush. Good will towards men.
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The second, NONLATINALPHABET, peace and reconciliation with God the Father. On the earth peace. The third is NONLATINALPHABET, honour and glorie, and that from the noblest creatures:
The second,, peace and reconciliation with God the Father. On the earth peace. The third is, honour and glory, and that from the Noblest creatures:
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I meane the Angels, that dwell in the height and sublimitie of eternall blessednesse. Glorie to God in the highest, on the earth peace, good will towards men.
I mean the Angels, that dwell in the height and sublimity of Eternal blessedness. Glory to God in the highest, on the earth peace, good will towards men.
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But that which ariseth most clearely from this fountaine, is a blessing receiued, and a blessing returned.
But that which arises most clearly from this fountain, is a blessing received, and a blessing returned.
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A blessing receiued, and that is peace. On the earth peace. A blessing returned, and that is Glorie. Glorie to God on high.
A blessing received, and that is peace. On the earth peace. A blessing returned, and that is Glory. Glory to God on high.
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In the first wee note the Motiue, NONLATINALPHABET, diuine loue and spirituall adoption. Good will towards men.
In the First we note the Motive,, divine love and spiritual adoption. Good will towards men.
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In the second wee note a circumstance, NONLATINALPHABET ▪ In the highest. Either locall, and so by the highest, we vnderstand the heauens.
In the second we note a circumstance, ▪ In the highest. Either local, and so by the highest, we understand the heavens.
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Or personall, and so by the highest, we vnderstand the Angels. Glorie be to God on high, on the earth peace, &c. Glorie bee to God on high.
Or personal, and so by the highest, we understand the Angels. Glory be to God on high, on the earth peace, etc. Glory be to God on high.
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For the heauens send downe, and the clouds drop righteousnesse. On the earth peace. For saluation and Iustice are come forth, it brings them forth together. Good will towards men. For the heavens send down, and the Clouds drop righteousness. On the earth peace. For salvation and justice Are come forth, it brings them forth together. Good will towards men.
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For we are satisfied with the abundance of his louing kindnesse, Grace and Mercy, compassion and bounty from God the Father,
For we Are satisfied with the abundance of his loving kindness, Grace and Mercy, compassion and bounty from God the Father,
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and from our Lord Iesus Christ.
and from our Lord Iesus christ.
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Who so great and eminent, that he may not honour God? it is the practise of the Angels.
Who so great and eminent, that he may not honour God? it is the practice of the Angels.
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Glorie to God in the highest. Glory to God in the highest.
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Who so powerfull and magnificent, that hee should not embrace peace? it is the onely blessing on the earth. On the earth peace.
Who so powerful and magnificent, that he should not embrace peace? it is the only blessing on the earth. On the earth peace.
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Who so amiable and preualent, that hee should not stand by this grace? it is the onely stay of life and happinesse. Towards men good will.
Who so amiable and prevalent, that he should not stand by this grace? it is the only stay of life and happiness. Towards men good will.
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O the diuine maiestie of this heauenly Sacrament: where hee that is despised of his owne, is the attonement for his enemies:
O the divine majesty of this heavenly Sacrament: where he that is despised of his own, is the atonement for his enemies:
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hee that lyeth among the beasts, is the securitie of man:
he that lies among the beasts, is the security of man:
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hee that cryeth in a stable, is magnified in heauen, and that by an host of spirituall souldiers, saying and singing:
he that Cries in a stable, is magnified in heaven, and that by an host of spiritual Soldiers, saying and singing:
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Glorie to God on high, on earth peace, good will towards men. Yee haue now seene the notes of my song.Glory to God on high, on earth peace, good will towards men. Ye have now seen the notes of my song.
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I shall resume them in their order, though to vse the words of Iohn, I am not worthie to vntie the latchet of his shooe.
I shall resume them in their order, though to use the words of John, I am not worthy to untie the latchet of his shoe.
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Ligatura calceamenti ligatura mysterij, (saith Gregorie) the latchet of his shooe is the mysterie of his birth.Ligatura calceamenti ligatura mysterij, (Says Gregory) the latchet of his shoe is the mystery of his birth.
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For the brightnesse of the Godhead lyeth shadowed and shrouded vnder the veile and couer of his manhood:
For the brightness of the Godhead lies shadowed and shrouded under the veil and cover of his manhood:
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diuinitie in humanitie, power in infirmitie, maiestie in humilitie, immortalitie in frailtie, life in death, and Christ in the flesh.
divinity in humanity, power in infirmity, majesty in humility, immortality in frailty, life in death, and christ in the Flesh.
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O let not that be wanting in you towards me, which abounds in God towards all.
O let not that be wanting in you towards me, which abounds in God towards all.
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I meane voluntas bona, a good will and beneuolous disposition whilst I begin with my first note, NONLATINALPHABET. Glorie to God on high.
I mean Voluntas Bona, a good will and benevolous disposition while I begin with my First note,. Glory to God on high.
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It is well the Angels set glorie before peace.
It is well the Angels Set glory before peace.
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For there will be no peace with man, if there be not glorie to the Lord:
For there will be no peace with man, if there be not glory to the Lord:
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it is one of those peculiars, which he reserueth to himselfe, the first is vengeance, and therefore saith Moses, Vengeance is mine, and I will repay;
it is one of those peculiars, which he reserveth to himself, the First is vengeance, and Therefore Says Moses, Vengeance is mine, and I will repay;
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the second power, and therefore saith the Euangelist, The Lord hath giuen all power to his Sonne;
the second power, and Therefore Says the Evangelist, The Lord hath given all power to his Son;
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the last and chiefest is Glorie, and therefore saith Esay, I will not giue my glorie to another.
the last and chiefest is Glory, and Therefore Says Isaiah, I will not give my glory to Another.
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Indeed the Lord made all things for his glorie, and if he be not glorified in their actions, hee will bee glorified in their punishment by the seueritie of his iustice.
Indeed the Lord made all things for his glory, and if he be not glorified in their actions, he will be glorified in their punishment by the severity of his Justice.
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This made the Apostle to exclude euery creature from the fellowship hereof, To the King euerlasting, inuisible, immortall,
This made the Apostle to exclude every creature from the fellowship hereof, To the King everlasting, invisible, immortal,
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and onely wise God, bee honour, and glory. And the Psalmist is distinctly negatiue, by a perfect abdication from himselfe and others.and only wise God, be honour, and glory. And the Psalmist is distinctly negative, by a perfect abdication from himself and Others.
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Not vnto vs, not vnto vs, but to thy name be the glorie. That wee may say vnto her, as Ioseph vnto his Mistris.Not unto us, not unto us, but to thy name be the glory. That we may say unto her, as Ioseph unto his Mistress.
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My Lord hath committed all things vnto my hand, and kept nothing from me, but onely thee which art his wife: My Lord hath committed all things unto my hand, and kept nothing from me, but only thee which art his wife:
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How shall I do so great wickednesse, and sinne against my Lord? The Lord hath committed all things vnto our hands, sent vs his Angels, giuen his Sonne, powred forth his Spirit, multiplyed his graces,How shall I do so great wickedness, and sin against my Lord? The Lord hath committed all things unto our hands, sent us his Angels, given his Son, poured forth his Spirit, multiplied his graces,
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and kept nothing from vs, but this glorie, which is espoused to him from euerlasting.
and kept nothing from us, but this glory, which is espoused to him from everlasting.
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How shall wee do so great wickednesse as to sinne against the Lord, and spoile him of his glorie? Yet there is an inward glorie wherein wee may reioyce, proceeding from a good conscience, The holy Ghost bearing witnesse to our spirits, that we are the Sonnes of God.
How shall we do so great wickedness as to sin against the Lord, and spoil him of his glory? Yet there is an inward glory wherein we may rejoice, proceeding from a good conscience, The holy Ghost bearing witness to our spirits, that we Are the Sons of God.
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For glorie, and honour, and peace, shall bee to euery soule that doth good: to the Iew first, and also the Grecian. For glory, and honour, and peace, shall be to every soul that does good: to the Iew First, and also the Grecian.
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Yea and an outward glorie too, so it bee limited within the bounds of pietie and charitie.
Yea and an outward glory too, so it be limited within the bounds of piety and charity.
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I meane the honour of God; and the benefit of our neighbour:
I mean the honour of God; and the benefit of our neighbour:
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In Deo, secundum Deum, propter Deum, (as the learned haue distinguisht:) First in Deo, from God, as the Author and fountaine:In God, secundum God, propter God, (as the learned have distinguished:) First in God, from God, as the Author and fountain:
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then secundum Deum, not after the will of man, but after the will of God:
then secundum God, not After the will of man, but After the will of God:
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Last of all, Propter Deum, to the honour of God, and the aduancement of his Gospell.
Last of all, Propter God, to the honour of God, and the advancement of his Gospel.
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O gloriam licitam (saith Tertulltan) such Philotimie is very iustifiable, and worthy of man, the image of his Creator.O gloriam licitam (Says Tertullian) such Philotimie is very justifiable, and worthy of man, the image of his Creator.
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It is the onely crowne which the Lord hath set vpon his head, Coronasti eū, Thou hast crowned him with glory & worship.
It is the only crown which the Lord hath Set upon his head, Coronasti eū, Thou hast crowned him with glory & worship.
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God forbid I should deterre any from that spirituall ambition and Christian emulation, whereunto the Apostle doth excite, Whatsoeuer things are iust, whatsoeuer things are honest, whatsoeuer things are of good report,
God forbid I should deter any from that spiritual ambition and Christian emulation, whereunto the Apostle does excite, Whatsoever things Are just, whatsoever things Are honest, whatsoever things Are of good report,
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if there be any vertue, any praise, NONLATINALPHABET Thinke of these things, and consider them with vnderstanding. if there be any virtue, any praise, Think of these things, and Consider them with understanding.
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Agreeable to that of Tertulltan in his Gloriam quaerimus de quibus salutem speramus. Wee may glorie in that, which furthers our good, and tends to our saluation.
Agreeable to that of Tertullian in his Gloriam Seeking de quibus salutem Speramus. we may glory in that, which furthers our good, and tends to our salvation.
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It is the emptie shadow of humane vanitie, and proud vsurpation of diuine equalitie, that is to be condemned,
It is the empty shadow of humane vanity, and proud usurpation of divine equality, that is to be condemned,
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when men glorie, as if they had not receiued: and arrogate that to themselues, which is due vnto God:
when men glory, as if they had not received: and arrogate that to themselves, which is due unto God:
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Like Herod that was consumed of wormes, because hee delighted in the praise of men, and tooke that to himselfe which belonged to his maker:
Like Herod that was consumed of worms, Because he delighted in the praise of men, and took that to himself which belonged to his maker:
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In which sence that of Seneca may be vsed, Quid ni tui miserior, si pantonimica obstrepuerint instrumenta, &c. Hee is much to bee pitied, that is euer receiued with the cry and applause of vulgar admiration.
In which sense that of Senecca may be used, Quid ni tui miserior, si pantonimica obstrepuerint Instrumenta, etc. He is much to be pitied, that is ever received with the cry and applause of Vulgar admiration.
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It is better for mee to die (saith the Apostle) then any should cause my reioycing to be vaine. It is better for me to die (Says the Apostle) then any should cause my rejoicing to be vain.
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And it were better for vs to bee had in execration, and to bee made Anathemaes to our brethren,
And it were better for us to be had in execration, and to be made Anathemas to our brothers,
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then any should cause our reioycing to bee vaine and emptie, without respect vnto God, and the praise of his annointed:
then any should cause our rejoicing to be vain and empty, without respect unto God, and the praise of his anointed:
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that which I read in Saint Bernard is very good, Si ante vestrum tribunal stare oporteret, &c. O my brethren, if I were to stand before your tribunall, I would delight in your praises:
that which I read in Saint Bernard is very good, Si ante Vestrum tribunal stare oporteret, etc. Oh my brothers, if I were to stand before your tribunal, I would delight in your praises:
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if I were to be tryed by my owne sentence, I would rest satisfied with mine owne opinion.
if I were to be tried by my own sentence, I would rest satisfied with mine own opinion.
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But what a vanitie, yea what a madnesse is it? since the Lord is to bee my Iudge, not to seeke the approbation of his goodnesse,
But what a vanity, yea what a madness is it? since the Lord is to be my Judge, not to seek the approbation of his Goodness,
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and to make his glorie the crowne of my reioycing? Remember then I beseech you, the voyce of those many thousands in the Apocalyps, Worthie is hee, that was slaine, to receiue honour,
and to make his glory the crown of my rejoicing? remember then I beseech you, the voice of those many thousands in the Apocalypse, Worthy is he, that was slain, to receive honour,
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and wisedome, and riches, and power, together with that generall acclamation, when all the creatures in heauen and earth made a shout, crying, Praise, and honour, glory,
and Wisdom, and riches, and power, together with that general acclamation, when all the creatures in heaven and earth made a shout, crying, Praise, and honour, glory,
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and power bee to him that sits vpon the throne, and to the Lambe for euer. and power be to him that sits upon the throne, and to the Lamb for ever.
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If the Baptist decreast when our Sauiour increast, let our pride vanish, and the glory of our light bee darkened,
If the Baptist decreast when our Saviour increased, let our pride vanish, and the glory of our Light be darkened,
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as a candle at noone, when the Sunne is in his strength, that when we shall bee toucht with the glorie of our strength,
as a candle At noon, when the Sun is in his strength, that when we shall be touched with the glory of our strength,
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and the glorie of our wisedome, and the glorie of our riches, ches, and the glory of our power, wee may say as Christ did to Mary, Touch me not,
and the glory of our Wisdom, and the glory of our riches, ches, and the glory of our power, we may say as christ did to Marry, Touch me not,
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for as yet I am not gone vp to the Father: for as yet I am not gone up to the Father:
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It is heauen that is the seate of glory, and that with God, the receipt whereof is like that pretious ointment,
It is heaven that is the seat of glory, and that with God, the receipt whereof is like that precious ointment,
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and sacred perfume, which the Lord charged the Priests to make, and sanctifie to himselfe throughout all their generations.
and sacred perfume, which the Lord charged the Priests to make, and sanctify to himself throughout all their generations.
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But if euer the Lord were to be glorified, and the whole aire to ring with the melodious Harmonie of symphoniacall inuitations:
But if ever the Lord were to be glorified, and the Whole air to ring with the melodious Harmony of symphoniacal invitations:
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If euer Gabriel the Archangell were to leade vs forth with a song, and wee to follow as workmen did Miriam with Timbrels and dances:
If ever Gabriel the Archangel were to lead us forth with a song, and we to follow as workmen did Miriam with Timbrels and dances:
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If euer the heart of man were to be made an altar of praise and thankfulnesse,
If ever the heart of man were to be made an altar of praise and thankfulness,
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and the whole Church to call for the Harpe, and Violl, the Psalter, and the Dulcimer:
and the Whole Church to call for the Harp, and Viol, the Psalter, and the Dulcimer:
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Now is the time, whilst the golden candlesticke is placed in the midst of the Tabernacle,
Now is the time, while the golden candlestick is placed in the midst of the Tabernacle,
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and that Virgin bush of Maries wombe, brings forth the light of the whole world, and is not defiled or consumed:
and that Virgae bush of Mary's womb, brings forth the Light of the Whole world, and is not defiled or consumed:
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1529
whilst the glorie of the Lord is risen vpon vs, and there is a starre come from Iacob, whose comfortable raies pierce the deepe, enlighten the heauens, search the darknesse of the graue,
while the glory of the Lord is risen upon us, and there is a star come from Iacob, whose comfortable rays pierce the deep, enlighten the heavens, search the darkness of the graven,
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and spread ouer the face of the whole earth, with radiant and shining lustre. O the gratious bounty and wonderfull humilitie of so great dispensation.
and spread over the face of the Whole earth, with radiant and shining lustre. O the gracious bounty and wonderful humility of so great Dispensation.
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1531
God is become man, the word flesh, a Virgine a Mother, the Creator a creature,
God is become man, the word Flesh, a Virgae a Mother, the Creator a creature,
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and (to speake in the language of Saint Austin) Qui regit sidera, lambit vbera.
and (to speak in the language of Saint Austin) Qui regit sidera, lambit Udders.
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1533
Hee that gouernes the influence of the starres, drawes the sweetnesse of his mothers breast, taking that from vs, whereby hee may saue vs,
He that governs the influence of the Stars, draws the sweetness of his mother's breast, taking that from us, whereby he may save us,
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1534
and ioyne vs to himselfe in the highest places, who would not spring with Iohn, in the very wombe, and burst with Zacharie, into the voyce of ioy and gladnesse, through the strongest barres of infant silence and naturall imperfections, to behold that Lambe of God, which taketh away the sinnes of the world, inuested in the golden fleece of humane nature, to see the King of righteousnesse, which sits by the throne of God, forsake the bosome of his Father,
and join us to himself in the highest places, who would not spring with John, in the very womb, and burst with Zacharias, into the voice of joy and gladness, through the Strongest bars of infant silence and natural imperfections, to behold that Lamb of God, which Takes away the Sins of the world, invested in the golden fleece of humane nature, to see the King of righteousness, which sits by the throne of God, forsake the bosom of his Father,
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1535
and proceed from the wombe of Mary, as a Bridegroome from his chamber: without preiudice to his Godhead, or diminution of his power, before the Lord was inuisible,
and proceed from the womb of Marry, as a Bridegroom from his chamber: without prejudice to his Godhead, or diminution of his power, before the Lord was invisible,
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1536
and wee heard the voyce of God, as Adam in the coole of the garden, sometime he spake in lightning, sometime hee spake in thunder, sometime from the clift of a rocke, sometimes from the consuming flames of burning fire.
and we herd the voice of God, as Adam in the cool of the garden, sometime he spoke in lightning, sometime he spoke in thunder, sometime from the clift of a rock, sometime from the consuming flames of burning fire.
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1537
But now wee looke vpon him through the cloud of flesh, and the lanthorne of his bodie,
But now we look upon him through the cloud of Flesh, and the lanthorn of his body,
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so qualified and tempered to outward sight, and corporall apprehension:
so qualified and tempered to outward sighed, and corporal apprehension:
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1539
that we may not onely see, but handle the word of life in the forme of man and habit of nature.
that we may not only see, but handle the word of life in the Form of man and habit of nature.
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NONLATINALPHABET (saith that learned Father Nazianzene in an Oration) though wee haue strayed in the desart of this world,
(Says that learned Father Nazianzene in an Oration) though we have strayed in the desert of this world,
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yet now we haue a cloud of direction to goe before, the white cloud of his sacred flesh to lead and guide vs to that heauenly Canaan. Hic est Dominus Iesus, this is Christ the Lord, the mediator of God and man, the sonne of a Virgine, the Bridegroome of his Church, more faire and comely then all the sonnes of men:
yet now we have a cloud of direction to go before, the white cloud of his sacred Flesh to led and guide us to that heavenly Canaan. Hic est Dominus Iesus, this is christ the Lord, the Mediator of God and man, the son of a Virgae, the Bridegroom of his Church, more fair and comely then all the Sons of men:
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that created his mother when he was begot of his Father, and glorified his Father, when hee was borne of his mother.
that created his mother when he was begotten of his Father, and glorified his Father, when he was born of his mother.
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Iesus Christ the righteous, Yesterday and to day, and the same for euer. For there bee many things in his birth, which deserue praise and euerlasting remembrance.
Iesus christ the righteous, Yesterday and to day, and the same for ever. For there be many things in his birth, which deserve praise and everlasting remembrance.
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The first is his goodnesse, that he would endure the prison of our flesh: the second his power, that hee could manifest his strength in our weaknesse:
The First is his Goodness, that he would endure the prison of our Flesh: the second his power, that he could manifest his strength in our weakness:
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the third his wisedome, in finding meanes for our deliuerance, the last his iustice, in satisfying the Law,
the third his Wisdom, in finding means for our deliverance, the last his Justice, in satisfying the Law,
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and making himselfe obedient to the actuall performance: that we may cry with the Psalmist, O Lord thy truth reacheth to the heauens,
and making himself obedient to the actual performance: that we may cry with the Psalmist, Oh Lord thy truth reaches to the heavens,
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and thy mercie to the clouds. and thy mercy to the Clouds.
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If any seeke to bee Authors of that, whereof they onely bring tidings, they are false Prophets, Aemulantes diuinitatem, & furantes diuinationem (as Tertullian) nor Saint,
If any seek to be Authors of that, whereof they only bring tidings, they Are false prophets, Aemulantes diuinitatem, & furantes diuinationem (as Tertullian) nor Saint,
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nor Angell, nor Cherubin, nor Seraphin, nor any of that coelestiall Hierarchie, may share in this honour, it is thou onely which hast the glorie.
nor Angel, nor Cherubin, nor Seraphin, nor any of that celestial Hierarchy, may share in this honour, it is thou only which haste the glory.
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And that in altissimis, and ab altissimis. First in the highest, for the heauens declare the glory,
And that in altissimis, and ab altissimis. First in the highest, for the heavens declare the glory,
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and are the stage and theater of thine euerlasting power, and triumphant maiesty, secondly of the highest.
and Are the stage and theater of thine everlasting power, and triumphant majesty, secondly of the highest.
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For the Angels praise thee, and the Saints giue thankes vnto thee, the heauens and all the powers therein continually do cry, Holy, holy, holy, Lord God of Sabboth, heauen and earth are full of thy glory, thy praise is their ioy: thy honour their comfort; thy celebritie their felicitie:
For the Angels praise thee, and the Saints give thanks unto thee, the heavens and all the Powers therein continually do cry, Holy, holy, holy, Lord God of Sabbath, heaven and earth Are full of thy glory, thy praise is their joy: thy honour their Comfort; thy celebrity their felicity:
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by whose power they are made, by whose wisedome they are illuminated, by whose grace they stand fast, and shall neuer bee remooued.
by whose power they Are made, by whose Wisdom they Are illuminated, by whose grace they stand fast, and shall never be removed.
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Whence is that of Dauid, Beati qui habitant. Blessed are they which dwell in thy house, they will euer bee praising thee.
Whence is that of David, Beati qui habitant. Blessed Are they which dwell in thy house, they will ever be praising thee.
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Though I could assigne many reasons of this glory from the Angels, as the excellent dignitie of their wonderfull creation,
Though I could assign many Reasons of this glory from the Angels, as the excellent dignity of their wonderful creation,
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for they beare the signiture of God in their nature:
for they bear the signiture of God in their nature:
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the continuall fruition of diuine sweetnesse, for they tast and drinke thereof as from a riuer:
the continual fruition of divine sweetness, for they taste and drink thereof as from a river:
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the sure confirmation of their eternall blessednesse, for they are setled and established by the incarnation of our Sauiour:
the sure confirmation of their Eternal blessedness, for they Are settled and established by the incarnation of our Saviour:
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Yet that which fills their hearts with praise, and their tongue with ioy, is their instauration of their decay:
Yet that which fills their hearts with praise, and their tongue with joy, is their instauration of their decay:
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because thou hast built vp the walls of Ierusalem, and made vp their breach by the saluation of man,
Because thou hast built up the walls of Ierusalem, and made up their breach by the salvation of man,
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and the redemption of our nature. The walls of Ierusalem are the companies of Angels:
and the redemption of our nature. The walls of Ierusalem Are the companies of Angels:
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which are built vp, and made compleat, by reducing man to the state of their perfection.
which Are built up, and made complete, by reducing man to the state of their perfection.
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Therefore do they reioyce and sing, therefore do they cry aloud vpon their beds, and (to vse the words of Cyprian) Gratulabundi praedicant, they magnifie the riches of Gods mercy with exceeding ioy and wonderfull gratulation.
Therefore do they rejoice and sing, Therefore do they cry aloud upon their Beds, and (to use the words of Cyprian) Gratulabundi Predicant, they magnify the riches of God's mercy with exceeding joy and wonderful gratulation.
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O my brethren, and yee whom I tender as mine owne bowels in the Lord.) What a motiue is this to Christian loue and perfect charitie? Shall the Angels praise God for vs,
O my brothers, and ye whom I tender as mine own bowels in the Lord.) What a motive is this to Christian love and perfect charity? Shall the Angels praise God for us,
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and shall not we praise the Lord for our selues? Shall an armie of spirituall souldiers triumph in the redemption of man,
and shall not we praise the Lord for our selves? Shall an army of spiritual Soldiers triumph in the redemption of man,
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and shall not wee reioyce in our owne saluation, and the miraculous deliuerance of our brethren? True deuotion is full of compassion:
and shall not we rejoice in our own salvation, and the miraculous deliverance of our brothers? True devotion is full of compassion:
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and the Saints of God do not onely suffer together, but reioyce together, with Hymnes and Psalmes of spirituall melody, singing to the Lord with grace in their hearts.
and the Saints of God do not only suffer together, but rejoice together, with Hymns and Psalms of spiritual melody, singing to the Lord with grace in their hearts.
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Whence are they termed filiae Iudah, daughters of Iudah: and filiae confessionis, daughters of confession, (as learned Austin makes the exposition) such as praise God,
Whence Are they termed Filial Iudah, daughters of Iudah: and Filial confessionis, daughters of Confessi, (as learned Austin makes the exposition) such as praise God,
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and offer the sacrifice of thankfulnesse for his loue to man, and his blessings out of Sion. Tell mee then what spirit they are of, that call to heauen for vengeance,
and offer the sacrifice of thankfulness for his love to man, and his blessings out of Sion. Tell me then what Spirit they Are of, that call to heaven for vengeance,
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and would haue the Lord send downe fire vpon their enemies, that delight in the ruine and destruction of their brethren,
and would have the Lord send down fire upon their enemies, that delight in the ruin and destruction of their brothers,
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1571
yea machinate the subuersion of States and Kingdomes with the diuellish practises of most hellish inuentions? That curse where the Lord doth blesse,
yea machinate the subversion of States and Kingdoms with the devilish practises of most hellish Inventions? That curse where the Lord does bless,
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and cry against the highest powers, as the Romane legions against Iouian the Emperour, NONLATINALPHABET. Thou hast escaped the edge of the sword, and the furie of battell;
and cry against the highest Powers, as the Roman legions against Jovian the Emperor,. Thou hast escaped the edge of the sword, and the fury of battle;
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would God thy flesh had beene giuen to the fowles of the aire, and the dogs had licked thy bloud,
would God thy Flesh had been given to the fowls of the air, and the Dogs had licked thy blood,
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as the bloud of Iezabell, by the wall of Iezrael, well may they resemble Abaddon and Apolluon, the Diuell and his angels, they are most repugnant to God & his Angels.
as the blood of Jezebel, by the wall of Israel, well may they resemble Abaddon and Apollyon, the devil and his Angels, they Are most repugnant to God & his Angels.
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For their song is of glory & peace, yea and of glory for peace: and that with man vpon the earth:
For their song is of glory & peace, yea and of glory for peace: and that with man upon the earth:
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which is the second note of this Hymne, and desires continuance of your deuotion, NONLATINALPHABET. On the earth peace.
which is the second note of this Hymn, and Desires Continuance of your devotion,. On the earth peace.
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Though glory belong to heauen, and peace to the earth: yet was there a time, when neither was to be found:
Though glory belong to heaven, and peace to the earth: yet was there a time, when neither was to be found:
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Man had prouoked God to anger, and taken away our peace, translated the worship of God to Idols,
Man had provoked God to anger, and taken away our peace, translated the worship of God to Idols,
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and depriued him of his glory:
and deprived him of his glory:
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but now they are both in their naturall seate, and the comming of our Sauiour is like the returne of that Doue into the Arke, with the gracious branch of peace, of mercy.
but now they Are both in their natural seat, and the coming of our Saviour is like the return of that Dove into the Ark, with the gracious branch of peace, of mercy.
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When Ionah was cast into the sea, the storme ceast, and there was a great calme:
When Jonah was cast into the sea, the storm ceased, and there was a great Cam:
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when the Lord brought his first begotten into the world, the troubles were abated, & there was a great peace throughout the whole earth:
when the Lord brought his First begotten into the world, the Troubles were abated, & there was a great peace throughout the Whole earth:
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Fluuius pacis (as Esay writeth) A floud of peace, for a sea of misery:Fluuius pacis (as Isaiah Writeth) A flood of peace, for a sea of misery:
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and that which before was a place of exile and banishment, is now the Tabernacle of rest and quiet:
and that which before was a place of exile and banishment, is now the Tabernacle of rest and quiet:
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where the Lord hath extended peace, and safetie, and righteousnesse, and glorie, as a flowing streame.
where the Lord hath extended peace, and safety, and righteousness, and glory, as a flowing stream.
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For that which hee taught as an Oracle in his life, and bequeathed as a legacie at his death, I meane the sweetnesse of peace,
For that which he taught as an Oracle in his life, and bequeathed as a legacy At his death, I mean the sweetness of peace,
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and the aboundance of holinesse was now begun in the time of his birth, and set as a pearle on the top and crowne of his blessed incarnation:
and the abundance of holiness was now begun in the time of his birth, and Set as a pearl on the top and crown of his blessed incarnation:
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whence is hee termed a King of peace, our heauenly Salomon, yea our very peace, that made both one,
whence is he termed a King of peace, our heavenly Solomon, yea our very peace, that made both one,
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and set at peace, through the bloud of his crosse, the things on earth, and the things in heauen.
and Set At peace, through the blood of his cross, the things on earth, and the things in heaven.
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How can wee choose but rest in peace, now the Lord is come, who is to the whole earth,
How can we choose but rest in peace, now the Lord is come, who is to the Whole earth,
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as Apollo was to Delos, that hee may settle and stablish it with an euerlasting quietnesse? But Luke and Mathew are at variance,
as Apollo was to Delos, that he may settle and establish it with an everlasting quietness? But Lycia and Matthew Are At variance,
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and there is warre betwixt the words of my Text, and that of the Gospell.
and there is war betwixt the words of my Text, and that of the Gospel.
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Thinke yee that I am come to send peace into the world, I came not to send peace,
Think ye that I am come to send peace into the world, I Come not to send peace,
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but a sword, what a sword, and yet peace? Fire and yet peace, warre and yet peace;
but a sword, what a sword, and yet peace? Fire and yet peace, war and yet peace;
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these things are incompatible, and as the Poet notes Frontibus aduersis pugnantia: — Yet may they bee reconciled and stand together:
these things Are incompatible, and as the Poet notes Frontibus aduersis pugnantia: — Yet may they be reconciled and stand together:
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The sword of the spirit with the peace of conscience, the fire of loue with the peace of religion, war against Satan and his angels, with peace towards God and his Angels.
The sword of the Spirit with the peace of conscience, the fire of love with the peace of Religion, war against Satan and his Angels, with peace towards God and his Angels.
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For as the naturall body is framed of contrary elements, so diuerse qualities may perfect the mysticall body of Christ Iesus.
For as the natural body is framed of contrary elements, so diverse qualities may perfect the mystical body of christ Iesus.
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1598
And though we do not striue against flesh and bloud, yet do we against the Prince of this world,
And though we do not strive against Flesh and blood, yet do we against the Prince of this world,
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1599
and against spirituall wickednesses in the highest places:
and against spiritual Wickednesses in the highest places:
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whence is that of Bernard, Inter Babilonem, & Hierusalem pax nulla, betwixt Babilon & Hierusalem, there is no peace.
whence is that of Bernard, Inter Babilonem, & Jerusalem pax nulla, betwixt Babylon & Jerusalem, there is no peace.
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1601
Satan is the King of Babylon, Christ of Hierusalem: which he defends with cōtinuall resistances,
Satan is the King of Babylon, christ of Jerusalem: which he defends with continual resistances,
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1602
though he be not the God of confusion, but of order, in all the Churches of the Saints.
though he be not the God of confusion, but of order, in all the Churches of the Saints.
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1603
What then is the peace of my Text, but sacred and diuine, such as Christ wisheth to the Apostles,
What then is the peace of my Text, but sacred and divine, such as christ wishes to the Apostles,
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1604
and the Apostles to the elect in their generall salutations? Peace with God, for we are reconciled to the Father, Peace with Angels,
and the Apostles to the elect in their general salutations? Peace with God, for we Are reconciled to the Father, Peace with Angels,
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1605
for they reioyce in our conuersion, Peace with men, for they shall bee gathered into one flocke, Peace with the creature,
for they rejoice in our conversion, Peace with men, for they shall be gathered into one flock, Peace with the creature,
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1606
for it shall be in league with vs, Peace with our owne selues betwixt the flesh and the Spirit, the will and the vnderstanding, the reason and the affections:
for it shall be in league with us, Peace with our own selves betwixt the Flesh and the Spirit, the will and the understanding, the reason and the affections:
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1607
that all the powers and faculties of soule and body may agree with a sweet Harmony and gracious consent, to serue God in true loue and perfect obedience.
that all the Powers and faculties of soul and body may agree with a sweet Harmony and gracious consent, to serve God in true love and perfect Obedience.
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1608
Thus doth our Lord blesse vs with his peace, by the wonderfull expiation of our sinnes and trespasses, and that NONLATINALPHABET, Vpon the earth:
Thus does our Lord bless us with his peace, by the wonderful expiation of our Sins and Trespasses, and that, Upon the earth:
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1609
for the earth of our hearts that brought forth thornes and briars, doth now abound and flourish with the sauing fruit of truth and holinesse:
for the earth of our hearts that brought forth thorns and briers, does now abound and flourish with the Saving fruit of truth and holiness:
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1610
whilst euery one cryeth with the Psalmist, Praise thy God, ô Ierusalem, praise thy God, ô Sion, which maketh safe the barres of thy gates,
while every one Cries with the Psalmist, Praise thy God, o Ierusalem, praise thy God, o Sion, which makes safe the bars of thy gates,
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1611
and blesseth thy children within thee, which maketh peace thy borders, and doth satisfie thee with the flower of wheate.
and Blesses thy children within thee, which makes peace thy borders, and does satisfy thee with the flower of wheat.
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1612
All peace is sweet and acceptable:
All peace is sweet and acceptable:
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1613
without which spoile and rapine, as a wild beast out of the forrest surprizes houses, families, temples, cities,
without which spoil and rapine, as a wild beast out of the forest surprises houses, families, Temples, cities,
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1614
and not onely deuoures the habitations of the righteous, but subuerts and lays wast the greatest Empires & mightiest kingdomes,
and not only devours the habitations of the righteous, but subverts and lays waste the greatest Empires & Mightiest kingdoms,
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1615
as a desart, or a wildernesse.
as a desert, or a Wilderness.
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1616
But the interior peace which keepeth our hearts and minds in the knowledge and loue of God,
But the interior peace which Keepeth our hearts and minds in the knowledge and love of God,
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1617
and exceeds the power of humane vnderstanding, is the richest iewell that euer was bestowed vpon the earth.
and exceeds the power of humane understanding, is the Richest jewel that ever was bestowed upon the earth.
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1618
Like a bed and palate where the Spouse of Christ may rest with ease and pleasure, vntill his second comming.
Like a Bed and palate where the Spouse of christ may rest with ease and pleasure, until his second coming.
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1619
O how beautifull are the feete vpon the mountaines of those that bring such tidings, that speake comfortably to Hierusalem, and say to her, that her warfare is accomplished, and her iniquitie pardoned:
O how beautiful Are the feet upon the Mountains of those that bring such tidings, that speak comfortably to Jerusalem, and say to her, that her warfare is accomplished, and her iniquity pardoned:
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1620
that shee is iustified by faith, and hath peace with God:
that she is justified by faith, and hath peace with God:
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1621
that her righteousnesse is grauen on his fingers, and her walls are euer in his sight:
that her righteousness is graven on his fingers, and her walls Are ever in his sighed:
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1622
that hee stands behind the wall of his flesh, and hath broken downe the partition wall of her offences:
that he Stands behind the wall of his Flesh, and hath broken down the partition wall of her offences:
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1623
That neither height, nor depth, nor things present, nor things to come, nor life, nor death, That neither height, nor depth, nor things present, nor things to come, nor life, nor death,
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1624
nor any other creature, is able to separate her from the loue of God, which is in Christ Iesus. nor any other creature, is able to separate her from the love of God, which is in christ Iesus.
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1625
Were this peace finished, where it is begun, we should haue a terrestriall Paradise, and a heauen vpon earth:
Were this peace finished, where it is begun, we should have a terrestrial Paradise, and a heaven upon earth:
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1626
but that which is imperfect in our trauell, shall be perfect in our country:
but that which is imperfect in our travel, shall be perfect in our country:
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1627
that we may esteeme it as a pledge of future glory, and not inuert the method of the Angels,
that we may esteem it as a pledge of future glory, and not invert the method of the Angels,
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1628
like those in Bernard, who seeke peace in heauen, and glory on the earth, till they loose both peace and glory.
like those in Bernard, who seek peace in heaven, and glory on the earth, till they lose both peace and glory.
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1629
For it is peace that is our inheritance on the earth, and that which followes her immoueable center,
For it is peace that is our inheritance on the earth, and that which follows her immovable centre,
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1630
as motion, heauen is the tranquillity of rest & holines.
as motion, heaven is the tranquillity of rest & holiness.
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1631
Though Christ might haue promised many things to his Disciples, and giuen them power ouer kingdomes and nations,
Though christ might have promised many things to his Disciples, and given them power over kingdoms and Nations,
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1632
as well as ouer serpents, and scorpions, yet all that hee sayes vnto them, is In me pacem habituri, In mee yee shall haue peace;
as well as over Serpents, and scorpions, yet all that he Says unto them, is In me pacem habituri, In me ye shall have peace;
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1633
as if this alone were able to counterpoize and weigh downe all the miseries, and afflictions,
as if this alone were able to counterpoise and weigh down all the misery's, and afflictions,
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1634
and calamities, and persecutions, and disgraces, and reuilings, that euer the world might cast vpon them.
and calamities, and persecutions, and disgraces, and revilings, that ever the world might cast upon them.
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1635
That counsell of Seuerus was good vnto his souldiers: In vobis pacem, & caeteros despicite. So ye agree among your selues, ye may despise the threats of your enemies:
That counsel of Severus was good unto his Soldiers: In vobis pacem, & Others despicite. So you agree among your selves, you may despise the Treats of your enemies:
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1636
and it must needs aduantage true Christians, In vobis pacem, & caeteros despicite, haue peace among your selues,
and it must needs advantage true Christians, In vobis pacem, & Others despicite, have peace among your selves,
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1637
or rather with God, and neuer feare what the Diuell or man can do against you.
or rather with God, and never Fear what the devil or man can do against you.
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1638
Beware then lest at any time ye forgoe this peace, yet if yee will not bee pacifici, yet be pacati. If ye will not make peace with others,
Beware then lest At any time you forgo this peace, yet if ye will not be Pacifici, yet be pacati. If you will not make peace with Others,
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1639
yet take peace vnto your selues, from God and his Ministers:
yet take peace unto your selves, from God and his Ministers:
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1640
that yee bee not as those against whom the Disciples shooke off the dust of their feete,
that ye be not as those against whom the Disciples shook off the dust of their feet,
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1641
and left them in their wickednesse.
and left them in their wickedness.
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1642
Seeke this peace, loue this peace, pray for this peace, long for this peace, & keepe the vnitie of the spirit in the bond of peace:
Seek this peace, love this peace, pray for this peace, long for this peace, & keep the unity of the Spirit in the bound of peace:
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1643
that as Christ is knit to vs, in the vnitie of person, we may be knit to him in the vnitie of profession.
that as christ is knit to us, in the unity of person, we may be knit to him in the unity of profession.
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1644
O my brethren, yee are the sonnes of peace, and the heires of peace, by the gracious visitation of our heauenly Salomon, Christ Iesus, his cradle, his infancy, his weaknesse, his pouerty, his exhibition to sheepeheards ouer their flocks, his presentation to Simeon in the midst of the temple, are all signes of peace,
O my brothers, ye Are the Sons of peace, and the Heirs of peace, by the gracious Visitation of our heavenly Solomon, christ Iesus, his cradle, his infancy, his weakness, his poverty, his exhibition to shepherds over their flocks, his presentation to Simeon in the midst of the temple, Are all Signs of peace,
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1645
and most infallible tokens of this spirituall tranquillitie. Possesse your hearts with peace, and your soules with patience:
and most infallible tokens of this spiritual tranquillity. Possess your hearts with peace, and your Souls with patience:
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1646
peace towards your Maker, and peace towards your neighbour.
peace towards your Maker, and peace towards your neighbour.
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1647
Let it rest in your flesh, and take sanctuary in the earth of your mortall bodies:
Let it rest in your Flesh, and take sanctuary in the earth of your Mortal bodies:
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1648
till yee feele that in your selues, which is here published by the Angell, NONLATINALPHABET, On the earth peace.
till ye feel that in your selves, which is Here published by the Angel,, On the earth peace.
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1649
As for these who haue neither peace with God, nor peace with man:
As for these who have neither peace with God, nor peace with man:
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1650
but awake his beloued out of sleepe, and disturbe the quiet of his Church, they are worse then vnbeleeuing Iewes, or Iewish souldiers:
but awake his Beloved out of sleep, and disturb the quiet of his Church, they Are Worse then unbelieving Iewes, or Jewish Soldiers:
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1651
for howsoeuer they cast lots for the garment of our Sauiour, they would make no diuision of it:
for howsoever they cast lots for the garment of our Saviour, they would make no division of it:
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1652
but these rend and teare, I will not say the garment, but the body of Christ, which is his Church, with open strife and scandalous diuision.
but these rend and tear, I will not say the garment, but the body of christ, which is his Church, with open strife and scandalous division.
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1653
Persecutor non fregit crura, Donatus rupit Ecclesiam, (saith learned Austin) the souldiers would not breake the legs of Christ,Persecutor non fregit crura, Donatus rupit Church, (Says learned Austin) the Soldiers would not break the legs of christ,
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1654
but Donatus teares the Church of Christ.
but Donatus tears the Church of christ.
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1655
As long as his body hung vpon the crosse among theeues and malefactors, it remained whole:
As long as his body hung upon the cross among thieves and malefactors, it remained Whole:
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1656
but when it was receiued by Christians, it was rent and torne into many parts and sections.
but when it was received by Christians, it was rend and torn into many parts and Sectis.
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1657
Beloued, I feare they are more inhumane and intractable then Wolues or Tigres, or whatsoeuer is of wild or sauage disposition,
beloved, I Fear they Are more inhumane and intractable then Wolves or Tigers, or whatsoever is of wild or savage disposition,
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1658
for all creatures, though neuer so fierce, were gathered in Noahs arke, and met together:
for all creatures, though never so fierce, were gathered in Noahs Ark, and met together:
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1659
but these extrauagant Separatists will hardly assemble into the Arke of Christs Church, or ioyne together in the vnitie of faith, and conformitie of Religion.
but these extravagant Separatists will hardly assemble into the Ark of Christ Church, or join together in the unity of faith, and conformity of Religion.
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1660
If it bee for lacke of knowledge, they are to be pittied: if it be for lacke of charitie, they are to be condemned.
If it be for lack of knowledge, they Are to be pitied: if it be for lack of charity, they Are to be condemned.
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1661
And so I leaue them to the act and complement of all that hath bene spoken,
And so I leave them to the act and compliment of all that hath be spoken,
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and that is NONLATINALPHABET, Good will towards men. Towards men good will. Some haue good will without peace, they are infortunate and miserable:
and that is, Good will towards men. Towards men good will. some have good will without peace, they Are infortunate and miserable:
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1663
some haue peace without good will, they are perfidious and deceitfull: but my Text puts both together:
Some have peace without good will, they Are perfidious and deceitful: but my Text puts both together:
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1664
On the earth peace, good will towards men. On the earth peace, good will towards men.
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There be that referre this to God, and take it for the eternall loue of diuine complacence, which moued him first to the worke of our redemption.
There be that refer this to God, and take it for the Eternal love of divine complacence, which moved him First to the work of our redemption.
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1666
There be that referre it vnto man, and make it a limitation of that which goes before, reading NONLATINALPHABET for NONLATINALPHABET, not peace on earth, to men good will,
There be that refer it unto man, and make it a limitation of that which Goes before, reading for, not peace on earth, to men good will,
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1667
but peace on earth, to men of good will.
but peace on earth, to men of good will.
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1668
This is the sence of Austin, Bernard, Cyprian, Ambrose, together with the most ancient and learned of the Fathers: and may not be refused.
This is the sense of Austin, Bernard, Cyprian, Ambrose, together with the most ancient and learned of the Father's: and may not be refused.
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1669
For howsoeuer temporall blessings are for the most part Catholike and Vniuersall, bestowed promiscuously without exception,
For howsoever temporal blessings Are for the most part Catholic and Universal, bestowed promiscuously without exception,
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1670
yet grace, and peace, and righteousnesse, and adoption, are neuer giuen to the reprobate.
yet grace, and peace, and righteousness, and adoption, Are never given to the Reprobate.
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1671
For there is no peace vnto the wicked, saith my God, but fightings without, and frightings within, (as the Apostle noteth) they fly when none doth pursue,For there is no peace unto the wicked, Says my God, but fightings without, and frightings within, (as the Apostle notes) they fly when none does pursue,
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1672
and are afraid where no feare is.
and Are afraid where no Fear is.
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1673
Horrendum quatiente animo tortore flagellum, well are they compared to a raging sea that neuer rests:Horrendum quatiente animo tortore flagellum, well Are they compared to a raging sea that never rests:
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1674
whose waters cast out mire and dirt, their desires as winds, that stirre and raise their passions:
whose waters cast out mire and dirt, their Desires as winds, that stir and raise their passion:
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1675
their passions are as waues, that turmoile and tosse their soules:
their passion Are as waves, that turmoil and toss their Souls:
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1676
their soules are as ships, that float to and fro, and are carried vp and downe with restlesse motion,
their Souls Are as ships, that float to and from, and Are carried up and down with restless motion,
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1677
and violent agitation in the midst of their bodies. For as Bees are driuen away with smoake, & forsake their hiues:
and violent agitation in the midst of their bodies. For as Bees Are driven away with smoke, & forsake their hives:
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1678
so the coales of wrath, and the stifling fumes of choaking enuie, do remoue and exterminate the diuine sweetnesse of Christian peace and quietnesse? Whence is that of Chysologus, Haeretici in ira, Christiani in pace, Simeon is glad:
so the coals of wrath, and the stifling fumes of choking envy, do remove and exterminate the divine sweetness of Christian peace and quietness? Whence is that of Chrysologus, Haeretici in ira, Christians in pace, Simeon is glad:
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1679
Herod is troubled, the sheepe of Christ are quiet: Wolues are inraged, the Angels reioyce and are exalted, the Diuels tremble and are confounded.Herod is troubled, the sheep of christ Are quiet: Wolves Are enraged, the Angels rejoice and Are exalted, the Devils tremble and Are confounded.
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1680
The Arke of Gods Church is safe, and lyeth at Anchor: the barke of Infidels floates, and lies in continuall danger.
The Ark of God's Church is safe, and lies At Anchor: the bark of Infidels floats, and lies in continual danger.
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1681
I remember in the reigne of Selymus, when a Persian Embassadour came to entreate peace of the Turkes, a desperate fellow discharged a shot,
I Remember in the Reign of Selimus, when a Persian Ambassador Come to entreat peace of the Turkes, a desperate fellow discharged a shot,
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1682
and would haue slaine him, being taken and examined, hee neuer changed countenance, but replyed, hee was an enemie to his Lord, and most vnworthy any peace:
and would have slain him, being taken and examined, he never changed countenance, but replied, he was an enemy to his Lord, and most unworthy any peace:
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1683
the like answer shall be giuen to the wicked, when they seeke for peace, and the Lord will sweare, they shall not enter into his rest.
the like answer shall be given to the wicked, when they seek for peace, and the Lord will swear, they shall not enter into his rest.
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1684
Looke vpon the troubles of their heart, and consider their manifold distractions, who is able to expresse the stroakes,
Look upon the Troubles of their heart, and Consider their manifold distractions, who is able to express the Strokes,
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1685
and the scourges, the wounds, and the torments, that make them bleede within? the furies that haunt their breast,
and the scourges, the wounds, and the torments, that make them bleed within? the furies that haunt their breast,
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1686
and twine as snakes about them, the seuerall pleits of the writhen thoughts, and perplexed cogitations.
and twine as snakes about them, the several pleits of the writhen thoughts, and perplexed cogitations.
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1687
They are cursed in the field, and cursed in the Citie, cursed in the fruit of their land,
They Are cursed in the field, and cursed in the city, cursed in the fruit of their land,
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1688
and cursed in the fruit of their bodie:
and cursed in the fruit of their body:
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1689
their children perish, and neuer behold the Sunne, their cattell are smote with lightning, and their flocks of sheepe with hot thunderbolts:
their children perish, and never behold the Sun, their cattle Are smote with lightning, and their flocks of sheep with hight thunderbolts:
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1690
their vineyards are destroyed with hailestones, and their mulbertie trees with frosts: the Caterpiller eates their grasse, and the Grashopper their labour:
their vineyards Are destroyed with hailstones, and their mulbertie trees with frosts: the Caterpillar eats their grass, and the Grasshopper their labour:
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1691
the Lord doth smite them with Feuers, and Agues, and blastings, and mildewes, and neuer leaue till they be destroyed:
the Lord does smite them with Fevers, and Fevers, and blastings, and mildews, and never leave till they be destroyed:
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1692
the Lord doth cast vpon them the furiousnesse of his wrath, trouble, and displeasure, with the immission of diuels, and incursion of euill spirits.
the Lord does cast upon them the furiousness of his wrath, trouble, and displeasure, with the immission of Devils, and incursion of evil spirits.
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1693
For they are enemies of God, and most vnworthy of this peace:
For they Are enemies of God, and most unworthy of this peace:
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1694
that peace which is here published, and confined to his seruants, NONLATINALPHABET, To men of good will.
that peace which is Here published, and confined to his Servants,, To men of good will.
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1695
Not to men of good vnderstanding onely, For knowledge puffes vp: but to men of good will, For charitie buildes vp. Not to men of good deeds onely,
Not to men of good understanding only, For knowledge puffs up: but to men of good will, For charity builds up. Not to men of good Deeds only,
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1696
for sometimes they may bee hypocriticall, and Pharisaicall: but to men of good will, for they are perfect and Angelicall.
for sometime they may be hypocritical, and Pharisaical: but to men of good will, for they Are perfect and Angelical.
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1697
Such as embrace Christ willingly, and receiue his word ioyfully, with true loue and hearty deuotion.
Such as embrace christ willingly, and receive his word joyfully, with true love and hearty devotion.
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1698
These are quadrati lapides (as Saint Austin) square stones, that neuer fall howsoeuer they be turned.
These Are quadrati lapides (as Saint Austin) square stones, that never fallen howsoever they be turned.
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1699
Their life is like the breeding of those Halciones, which makes their nest in the sea:
Their life is like the breeding of those Halcyon, which makes their nest in the sea:
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1700
as long as the one liues, & the other breeds, there is a great calme, and wonderfull serennitie.
as long as the one lives, & the other breeds, there is a great Cam, and wonderful serennitie.
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1701
Beware then of enuie, and the Lord deliuer vs from hatred, malice, and all vncharitablenesse:
Beware then of envy, and the Lord deliver us from hatred, malice, and all uncharitableness:
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1702
NONLATINALPHABET (saith Basil) as God is loue, and he that dwelleth in loue dwelleth in God:
(Says Basil) as God is love, and he that dwells in love dwells in God:
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1703
so the Diuell is hatred, and he that abideth in hatred, abideth in the Diuell.
so the devil is hatred, and he that Abideth in hatred, Abideth in the devil.
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1704
O yee that feele the arrowes of God sticke fast in you, returne into your hearts,
O ye that feel the arrows of God stick fast in you, return into your hearts,
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1705
and examine your consciences, see whether your will bee good or bad, rectified or depraued. If the Lord make way to his indignation, and giue your life to the destroyer,
and examine your Consciences, see whither your will be good or bad, rectified or depraved. If the Lord make Way to his Indignation, and give your life to the destroyer,
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1706
if your riuers be dryed vp, and your waters turned into bloud, if the heauens bee as brasse ouer your head,
if your Rivers be dried up, and your waters turned into blood, if the heavens be as brass over your head,
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1707
and the earth as iron vnder your feete: if yee haue dust for raine, & for dew ashes:
and the earth as iron under your feet: if ye have dust for rain, & for due Ashes:
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1708
if your sheepe be giuen to the enemy, and your labour to the stranger, if your hearts boyle with anguish,
if your sheep be given to the enemy, and your labour to the stranger, if your hearts boil with anguish,
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1709
and the sorrowes of death compasse you round about:
and the sorrows of death compass you round about:
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1710
thinke it is for lacke of this good will, because yee haue not NONLATINALPHABET, Good will towards your maker, good will towards your neighbour.
think it is for lack of this good will, Because ye have not, Good will towards your maker, good will towards your neighbour.
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1711
If yee had good will, ye would not be so much disquieted.
If ye had good will, you would not be so much disquieted.
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1712
They are men of good will, that are the vessels of peace, and the subiect of this blessing,
They Are men of good will, that Are the vessels of peace, and the Subject of this blessing,
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1713
and the good will that dwelt in the bush, will dwell in none but such as haue good will.
and the good will that dwelled in the bush, will dwell in none but such as have good will.
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1714
In this, God is like that Romane Emperour, Odit pallidos, & macilentos. His soule doth abhorre such as are leane with enuie, and pale with malicious wickednesse.
In this, God is like that Roman Emperor, Odit pallidos, & macilentos. His soul does abhor such as Are lean with envy, and pale with malicious wickedness.
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1715
O that, diuine charity were shed abroad in our hearts by the holy Ghost, and the vertue thereof spread as a veine through the body of our Church.
O that, divine charity were shed abroad in our hearts by the holy Ghost, and the virtue thereof spread as a vein through the body of our Church.
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1716
O that our soules were as the Pallace of Salomon, and the midst thereof paued with loue toward the daughters of Hierusalem.
O that our Souls were as the Palace of Solomon, and the midst thereof paved with love towards the daughters of Jerusalem.
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1717
Then would the Lord couer vs all the day long, and we shall dwell in safetie,
Then would the Lord cover us all the day long, and we shall dwell in safety,
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1718
then would hee lie betweene our shoulders, and wee should be as Ioseph, that was separate from his brethren.
then would he lie between our shoulders, and we should be as Ioseph, that was separate from his brothers.
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1719
Beloued, I may say of these breasts, as Christ doth of the Churches, Meliora vino •bera, Thy breasts are more pleasant then wine.
beloved, I may say of these breasts, as christ does of the Churches, Meliora vino •bera, Thy breasts Are more pleasant then wine.
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1720
The breasts of pietie and deuotion, the breasts of mercie and compassion, the breasts of true loue and Christian affection.
The breasts of piety and devotion, the breasts of mercy and compassion, the breasts of true love and Christian affection.
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1721
I would to God I could see them run, and flow as spouts and conduicts in the midst of your habitations.
I would to God I could see them run, and flow as spouts and conduicts in the midst of your habitations.
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1722
And me thinks I do to the honour of God, and the abundant increase of your rest and quietnes.
And me thinks I do to the honour of God, and the abundant increase of your rest and quietness.
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1723
Yet this is not enough, vnlesse yee adde bowels vnto breasts:
Yet this is not enough, unless ye add bowels unto breasts:
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1724
breasts will soone dry vp, if they bee not fed with the melting of our bowels,
breasts will soon dry up, if they be not fed with the melting of our bowels,
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1725
and therefore saith the Apostle, NONLATINALPHABET, Put yee on the bowels of compassion, that as Christ was inuested in our flesh,
and Therefore Says the Apostle,, Put ye on the bowels of compassion, that as christ was invested in our Flesh,
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so we might be inurserated with his bowels, the tender bowels of mercie & louing kindnes.
so we might be inurserated with his bowels, the tender bowels of mercy & loving kindness.
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1727
If thy heart rise against thy neighbour, remember the peace thou hast with God, if thy soule delight in honour, think of the glory that is giuen to the Lord.
If thy heart rise against thy neighbour, Remember the peace thou hast with God, if thy soul delight in honour, think of the glory that is given to the Lord.
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Non venit Dominus, vt impleret aqua Hydrias, sed vt animas spiritus sancti gratia irrigaret (saith Ambrosius the Lord is not come, to fill our water pots with wine,Non venit Dominus, vt impleret aqua Hydrias, sed vt animas spiritus sancti Gratia irrigaret (Says Ambrosius the Lord is not come, to fill our water pots with wine,
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but to water the soules of men, with the graces of his spirit, that we might haue peace with our selues, good will towards others,
but to water the Souls of men, with the graces of his Spirit, that we might have peace with our selves, good will towards Others,
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and the sacrifice of praise for him that dwelleth in the highest. Neuer was that of the Psalmist more fitly vsed NONLATINALPHABET.
and the sacrifice of praise for him that dwells in the highest. Never was that of the Psalmist more fitly used.
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1731
Let the heauens reioyce, and the earth be glad, Let the earth be glad, for there is peace in it, Let the heauens reioyce for there is glorie in the highest: Let the heavens rejoice, and the earth be glad, Let the earth be glad, for there is peace in it, Let the heavens rejoice for there is glory in the highest:
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Let the earth be glad, for hee that was heauenly was made earthly:
Let the earth be glad, for he that was heavenly was made earthly:
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1733
Let the heauens reioyce, for he that is earthly, was and is heauenly, and let both take vp that which the Angels sung vnto the sheepheards.
Let the heavens rejoice, for he that is earthly, was and is heavenly, and let both take up that which the Angels sung unto the shepherds.
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Glorie to God on high, on earth peace, good will towards men: when the Angels sang, Christ was naked on the earth:Glory to God on high, on earth peace, good will towards men: when the Angels sang, christ was naked on the earth:
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now we sing he is glorious in the heauens. Therefore doth our solemnitie exceed theirs, and we may better say:
now we sing he is glorious in the heavens. Therefore does our solemnity exceed theirs, and we may better say:
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Glorie to God on high, on earth peace, good will towards men. Glory to God on high, on earth peace, good will towards men.
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I reade of one Pope that would haue none reade this verse, but onely the Priests:
I read of one Pope that would have none read this verse, but only the Priests:
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but we know that all the elect are Kings and Priests to God, A royall Priesthood, a holy Nation, purchased & redeemed with his bloud:
but we know that all the elect Are Kings and Priests to God, A royal Priesthood, a holy nation, purchased & redeemed with his blood:
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and therfore let vs ioyne in this dochologie, and neuer rest, saying:
and Therefore let us join in this dochologie, and never rest, saying:
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Glorie to God on high, on earth peace, good will towards men. I will shut vp all in that closure of the Apostle:Glory to God on high, on earth peace, good will towards men. I will shut up all in that closure of the Apostle:
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Now the very God of peace sanctifie you throughout, and I pray God that your whole spirit,
Now the very God of peace sanctify you throughout, and I pray God that your Whole Spirit,
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and soule, and bodie, may bee kept blamelesse, vnto the comming of our Lord Iesus.
and soul, and body, may be kept blameless, unto the coming of our Lord Iesus.
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To whom with the Father, and the Spirit, bee in honour, and glorie, in the earth as it is in heauen, till the earth mooue,
To whom with the Father, and the Spirit, be in honour, and glory, in the earth as it is in heaven, till the earth move,
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and the heauens forget their motion. Amen. Amen. FINIS.
and the heavens forget their motion. Amen. Amen. FINIS.
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