A sermon preached before His Maiestie at White-Hall, on Tuesday the 25. of December, being Christmas day, by the Bishop of Elie His Maiesties almoner. Anno 1610
THere is a Word in this Text, and it is Hodiè, by vertue whereof, this day may seeme to chalenge a speciall propertie in this Text, and this Text in this day. Christ was borne, is true any day:
THere is a Word in this Text, and it is Hodiè, by virtue whereof, this day may seem to challenge a special property in this Text, and this Text in this day. christ was born, is true any day:
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but, this day Christ was borne, neuer, but to day onely. For, of no day in the yeere can it be said, Hodiè natus, but of this. By which word, the Holy Ghost may seeme to haue marked it out,
but, this day christ was born, never, but to day only. For, of no day in the year can it be said, Hodiè Born, but of this. By which word, the Holy Ghost may seem to have marked it out,
IT is then The first report, the very first newes, that came (as this day ) o• that, which maketh this day, so high a Feast; The Birth of CHRIST. It came by an Angel; then:
IT is then The First report, the very First news, that Come (as this day) o• that, which makes this day, so high a Feast; The Birth of CHRIST. It Come by an Angel; then:
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the Angel deliuereth it Euangelizando, Churchwise, (and that was a signe, this place 〈 … 〉 exchange for this new 〈 ◊ 〉 Churchwise (I say) for hee doth it by a Sermon, here at this verse:
the Angel Delivereth it Evangelizing, Church-wise, (and that was a Signen, this place 〈 … 〉 exchange for this new 〈 ◊ 〉 Church-wise (I say) for he does it by a Sermon, Here At this verse:
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Now the Ende of both Sermon and Antheme, and of the Angels, in publishing it, and of the shepheards, and vs, in hearing it, is gaudium, loy, for the Benefit, and Honor;
Now the End of both Sermon and Anthem, and of the Angels, in publishing it, and of the shepherds, and us, in hearing it, is gaudium, loy, for the Benefit, and Honour;
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gaudium magnum great Ioy, for the great Benefit, and great Honour, vouchsafed our nature, and vs, this day ▪ Ioy, is in the Text, and if ioy bee in the Time, it is no harme:
gaudium magnum great Joy, for the great Benefit, and great Honour, vouchsafed our nature, and us, this day ▪ Joy, is in the Text, and if joy be in the Time, it is no harm:
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Bee not afraid, 〈 … 〉 I bring you good Tidings, of great Ioy, which sh••• be, to all people. The latter, is the very message 〈 ◊ 〉 selfe, That, there is borne, vnto you, this day, a Sauiour, which is Christ, the Lord, in the City of Dauid.
be not afraid, 〈 … 〉 I bring you good Tidings, of great Joy, which sh••• be, to all people. The latter, is the very message 〈 ◊ 〉 self, That, there is born, unto you, this day, a Saviour, which is christ, the Lord, in the city of David.
I rather hold it a principall part of the Substance, as, the very word of conueyance, whereby it passeth to vs. And sure, there is no Ioy either in Euangelizo, the Message: or Natus, the Birth, without it, without Vobis. But,
I rather hold it a principal part of the Substance, as, the very word of conveyance, whereby it passes to us And sure, there is no Joy either in Evangelize, the Message: or Born, the Birth, without it, without Vobis. But,
Specially, if we adde 2. the Time when, not many daies hence, but euen this very day. And 3. the Place where, that it is in no remote Region farre hence,
Specially, if we add 2. the Time when, not many days hence, but even this very day. And 3. the Place where, that it is in no remote Region Far hence,
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For the sight of the Messenger, hath almost marred the hearing of the Message. The parties, to whom it comes, be in such feare, as they be not in case to receiue it.
For the sighed of the Messenger, hath almost marred the hearing of the Message. The parties, to whom it comes, be in such Fear, as they be not in case to receive it.
Specially this here, which is so good, as it carieth away the name from the rest, to be called the Gospel, or, the glad tidings, as if none so glad, nay none glad at all without it:
Specially this Here, which is so good, as it Carrieth away the name from the rest, to be called the Gospel, or, the glad tidings, as if none so glad, nay none glad At all without it:
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It is such (saith the Prophet) as the lips are pretious, and the feete beautifull, of them that bring it, that a Sauiour is borne, as by whom, things in heauen and things in earth, men and Angel (which were in feare one of another) are set at peace, and loue:
It is such (Says the Prophet) as the lips Are precious, and the feet beautiful, of them that bring it, that a Saviour is born, as by whom, things in heaven and things in earth, men and Angel (which were in Fear one of Another) Are Set At peace, and love:
Nor it is not perfect, for it is allayed somewhat, with an vnpleasing mixture, which is spes differtur, and that (as the wise man saith) affligit animam Hope deferred afflicteth the soule.
Nor it is not perfect, for it is allayed somewhat, with an unpleasing mixture, which is spes differtur, and that (as the wise man Says) affligit animam Hope deferred afflicts the soul.
as when his wife brings him a sonne; (yet that of a lambe, is a Ioy, such as it is:) But then if that sonne should proue to bee Princeps Pastorum, the chiefe shepheard in all the land, that were somewhat more:
as when his wife brings him a son; (yet that of a lamb, is a Joy, such as it is:) But then if that son should prove to be Princeps Pastorum, the chief shepherd in all the land, that were somewhat more:
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but so should others haue no lesse then they. And euery good Shepheard, will like it the better for that, will be progrege, and still preferre the ioy of the whole flocke.
but so should Others have no less then they. And every good Shepherd, will like it the better for that, will be progrege, and still prefer the joy of the Whole flock.
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Salus populi is the best, and so is gaudium populi too, and euery good minde, will like it so much the better, that All the people haue their part in it.
Salus People is the best, and so is gaudium People too, and every good mind, will like it so much the better, that All the people have their part in it.
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And if yee speake of great ioy, this is great indeede, for it is vniuersall, it is as great as the world is great: when not the Iew only but the Gentile, nor the Gentile but the Iew, not one people but All, keep a feast.
And if ye speak of great joy, this is great indeed, for it is universal, it is as great as the world is great: when not the Iew only but the Gentile, nor the Gentile but the Iew, not one people but All, keep a feast.
But with God, it is neuer great, till it come to omni populo. It is but a small thing (saith Hee by Esay ) to rayse the Tribes of Iacob, or to restore the decayes of Israel:
But with God, it is never great, till it come to omni populo. It is but a small thing (Says He by Isaiah) to raise the Tribes of Iacob, or to restore the decays of Israel:
The dewe of whose Birth is of the wombe of the morning, (the Psalmist in passion of ioy misplacing his words,) the meaning is, his birth from the womb, is as the morning dew, which watereth and refresheth the face of the whole earth:
The dew of whose Birth is of the womb of the morning, (the Psalmist in passion of joy misplacing his words,) the meaning is, his birth from the womb, is as the morning due, which Waters and refresheth the face of the Whole earth:
In a word, That same Euangelium aeternum, that S. Iohn saw in the Angels hand, we now, heare from the Angels mouth, to be preached to euery Nation, kindred, tongue and people, that be, or shalbe, while the world endureth.
In a word, That same Evangelium aeternum, that S. John saw in the Angels hand, we now, hear from the Angels Mouth, to be preached to every nation, kindred, tongue and people, that be, or shall, while the world Endureth.
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So, if we reade Quod erit, with omni populo. But some reade gaudium with quod erit, gaudium quod erit, and make a note of that, The ioy, quod erit, that is and shalbe. For commonly, all our earthly ioy, is gaudium quod est, & non erit, that is, for the present, but continueth not;
So, if we read Quod erit, with omni populo. But Some read gaudium with quod erit, gaudium quod erit, and make a note of that, The joy, quod erit, that is and shall. For commonly, all our earthly joy, is gaudium quod est, & non erit, that is, for the present, but Continueth not;
And this is the magnifying of the message. 1. No euill newes, Feare not, 2. Nay good, Be of good cheere. 3. Good newes of ioy. 4. Of great ioy. 5. Publique ioy, toti populo. 6 Vniuersall ioy omni populo. 7. Ioy to all, that are or shalbe; And againe ioy, which now is, and shalbe so for euer.
And this is the magnifying of the message. 1. No evil news, fear not, 2. Nay good, Be of good cheer. 3. Good news of joy. 4. Of great joy. 5. Public joy, Totius populo. 6 Universal joy omni populo. 7. Joy to all, that Are or shall; And again joy, which now is, and shall so for ever.
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This Ecce here to the last Ecce concipies of the Blessed Virgine, That to Esay's Ecce concipiet Virgo, That to Dauid's Ecce de fructu ventris tui, That to Abraham's Ecce in semine tuo; and so vp, till ye come to Semen mulieris: There they first begin,
This Ecce Here to the last Ecce concipies of the Blessed Virgae, That to Esay's Ecce concipiet Virgo, That to Dauid's Ecce de fructu Ventricle tui, That to Abraham's Ecce in Seed tuo; and so up, till you come to Semen Mulieris: There they First begin,
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& to heed these so great good tidings. And indeed, who is not excited with it? whose eye is not turned to behold this Ecce? whose eare standeth not attent, to heare this Euangelizo? whose heart doeth not muse, what maner of message this should be?
& to heed these so great good tidings. And indeed, who is not excited with it? whose eye is not turned to behold this Ecce? whose ear Stands not attended, to hear this Evangelize? whose heart doth not muse, what manner of message this should be?
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And among men, because there are none greater then Princes, and great things are looked for at their hands, their birth's are euer vsed to be kept with great triumph.
And among men, Because there Are none greater then Princes, and great things Are looked for At their hands, their birth's Are ever used to be kept with great triumph.
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Iesus, Soter; and in that name his benefite, Salus, Sauing health or Saluation. Such a name as the great Oratour himselfe saith of it, Soter, Hoc quantum est? Ita magnum est, vt latino vno verbo exprimi non possit.
Iesus, Soter; and in that name his benefit, Salus, Saving health or Salvation. Such a name as the great Orator himself Says of it, Soter, Hoc quantum est? Ita magnum est, vt latino vno verbo exprimi non possit.
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I know not how, but when wee heare of sauing, or mention of a Sauiour, presently our minde is caried to the sauing of our skin, of our temporall state, of our bodily life,
I know not how, but when we hear of Saving, or mention of a Saviour, presently our mind is carried to the Saving of our skin, of our temporal state, of our bodily life,
and the destruction there, more to be feared then of this heere, and it would bee well, sometimes wee were remembred of it. Besides our skinne and flesh;
and the destruction there, more to be feared then of this Here, and it would be well, sometime we were remembered of it. Beside our skin and Flesh;
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Aboue all then, we need a Sauiour; for our soules; and from our sinnes, and from the euerlasting destruction, which sinne will bring vpon vs in the other life, not farre from vs, not from him of vs, that thinketh it farthest of.
Above all then, we need a Saviour; for our Souls; and from our Sins, and from the everlasting destruction, which sin will bring upon us in the other life, not Far from us, not from him of us, that Thinketh it farthest of.
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and the well doing or vndoing of it for euer? He that could saue our soules, from that destroyer, were not the birth of such a one good newes trow? Is not such a Sauiour worth the hearkening after? Is he not? It is then because we haue not that sense of our soules, and the dangers of them that wee haue of our bodies: nor that feare of our ghostly enemies,
and the well doing or undoing of it for ever? He that could save our Souls, from that destroyer, were not the birth of such a one good news trow? Is not such a Saviour worth the Harkening After? Is he not? It is then Because we have not that sense of our Souls, and the dangers of them that we have of our bodies: nor that Fear of our ghostly enemies,
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We cannot conceiue it yet, this destruction is not neere ynough to affect vs. But in nouissimo intelligetis planè, in the end when the destroyer shal come,
We cannot conceive it yet, this destruction is not near enough to affect us But in nouissimo intelligetis planè, in the end when the destroyer shall come,
For many Sauiours had bene borne, many had God sent them, that at diuers times had set them free from diuers dangers of their enemies, Moses from the Egyptians, Ioshua from the Canaanites, Gideon from the Madianites, Iepthe from the Ammonites, Samson from the Philistims.
For many Saviour's had be born, many had God sent them, that At diverse times had Set them free from diverse dangers of their enemies, Moses from the egyptians, Ioshua from the Canaanites, gideon from the Midianites, Jephthah from the Ammonites, samson from the philistines.
This is Hee: Iacobs Shilo, Esayes Emmanuel, Ieremies Branch, Daniels Messias, Zacharies Oriens ab alto, Aggeis Defideratus cunct•• Gentibus. The Desire of all the nations then;
This is He: Iacobs Shilo, Isaiah Emmanuel, Jeremiahs Branch, Daniel's Messias, Zacharies Orient ab alto, Aggeis Defideratus cunct•• Gentibus. The Desire of all the Nations then;
And what is meant by this terme Christ? A Sauiour anointed, or (as in another place it is said, more agreeable to our phrase of speaking) a Sauiour sealed, a Sauiour vnder Gods Great seale, That is, not as those other were, sauiours raised vp of a sudden, vpon some occasion;
And what is meant by this term christ? A Saviour anointed, or (as in Another place it is said, more agreeable to our phrase of speaking) a Saviour sealed, a Saviour under God's Great seal, That is, not as those other were, saviour's raised up of a sudden, upon Some occasion;
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Seruator omnium hominum, the Sauiour of all men (and as the Samaritanes said of him, Seruator mundi, The Sauiour of the world,) of Samaritanes, Iewes, Gentiles:
Seruator omnium hominum, the Saviour of all men (and as the Samaritans said of him, Seruator mundi, The Saviour of the world,) of Samaritans, Iewes, Gentiles:
And there is yet more particularitie in this word Christ: Three offices did God from the beginning erect to saue his people by, and that by three actes.
And there is yet more particularity in this word christ: Three Offices did God from the beginning erect to save his people by, and that by three acts.
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And all these three had their seuerall Anointings. Aaron the Priest, Leuit. 8.12. Elisa the Prophet, 1. Reg. 19.16. Saul the king. 1. Sam. 10.1. In the Sauiour which is Christ;
And all these three had their several Anointings. Aaron the Priest, Levites 8.12. Elisa the Prophet, 1. Reg. 19.16. Saul the King. 1. Sam. 10.1. In the Saviour which is christ;
That Hee might be a perfect Sauiour of all, He was all. A Priest after the order of Melchisedek, Ps. 110.4. A Prophet, to be heard whē Moses should hold his peace, Deut. 18.18. A King to saue his people, whose name should be Iehoua iustitia nostra, Iere. 23.6. Dauids Priest, Moses Prophet, Ieremies King.
That He might be a perfect Saviour of all, He was all. A Priest After the order of Melchisedek, Ps. 110.4. A Prophet, to be herd when Moses should hold his peace, Deuteronomy 18.18. A King to save his people, whose name should be Iehoua iustitia nostra, Jeremiah 23.6. David Priest, Moses Prophet, Jeremiahs King.
By his Kingdom, protecting & conducting vs through the miseries of this life, til He perfect vs eternally by himselfe in the ioyes of his heauenly kingdome.
By his Kingdom, protecting & conducting us through the misery's of this life, till He perfect us eternally by himself in the Joys of his heavenly Kingdom.
The promised Sauiour, The Sauiour, which is Christ, is now borne, and when spes becomes res, then our ioy is full. 2. That now, there is a Sauing Office erected, one Anointed to that ende, a professed Sauiour, to whom all may resort.
The promised Saviour, The Saviour, which is christ, is now born, and when spes becomes Rest, then our joy is full. 2. That now, there is a Saving Office erected, one Anointed to that end, a professed Saviour, to whom all may resort.
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Wee shall not be to seeke, there is a Name giuen vnder Heauen, whereby wee may be sure of saluation, the name of Christ. 3. That to this our sauing, we haue the ioynt consent & good will of all parties;
we shall not be to seek, there is a Name given under Heaven, whereby we may be sure of salvation, the name of christ. 3. That to this our Saving, we have the joint consent & good will of all parties;
all willing and well pleased, with the worke of our Saluation. 4. If we would be saued, we would be saued, vnctione, by oyle, not by vineger. Et vnguentum effusum nomen eius.
all willing and well pleased, with the work of our Salvation. 4. If we would be saved, we would be saved, unction, by oil, not by vinegar. Et Unguentum effusum Nome eius.
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And his Name is Christ, one that saueth by anoynting. 5. And if by Oyle, (there be hot Oyles ) with a gentle lenitiue Oyle. And the Oyle which he vseth, wherewith he is anoynted, is, the Oyle of gladnesse. Gladnesse therefore must needs goe with this name.
And his Name is christ, one that Saveth by anointing. 5. And if by Oil, (there be hight Oils) with a gentle lenitive Oil. And the Oil which he uses, wherewith he is anointed, is, the Oil of gladness. Gladness Therefore must needs go with this name.
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but for ours. So he saith himselfe, in his first Sermon at Nazareth, vpon his Text out of Esay. 61.2. The anoynting (this Oyle of gladnesse ) was vpon him to bestow it vpon vs: and of vs;
but for ours. So he Says himself, in his First Sermon At Nazareth, upon his Text out of Isaiah. 61.2. The anointing (this Oil of gladness) was upon him to bestow it upon us: and of us;
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vpon them especially, that through a wounded conscience, were troubled with the spirit of heauinesse, to turne their heauinesse into ioy. Glad then; that He is come:
upon them especially, that through a wounded conscience, were troubled with the Spirit of heaviness, to turn their heaviness into joy. Glad then; that He is come:
And yet to make our ioy more full, the Angel addeth the third. A Sauiour, which is Christ, Christ the Lord. For neither is this all. Hee is not Christ onely. We must not stay there.
And yet to make our joy more full, the Angel adds the third. A Saviour, which is christ, christ the Lord. For neither is this all. He is not christ only. We must not stay there.
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and all the Hosts of them. Dominus Christorum, and Dominus Dominorum, Lord paramount ouer all, But, why the Lord? Because this name of Christ will sort with men.
and all the Hosts of them. Dominus Christians, and Dominus Dominorum, Lord paramount over all, But, why the Lord? Because this name of christ will sort with men.
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It is His name as man, for God cannot be Anoynted. But Hee that should saue vs would bee more then man, and so more then Christ. Indeede, Christ cannot saue vs. Hee that must saue vs must bee the Lord. For such a Sauiour it behooueth vs to haue, as might not beginne the worke of our Saluation, and leaue it in the middest,
It is His name as man, for God cannot be Anointed. But He that should save us would be more then man, and so more then christ. Indeed, christ cannot save us He that must save us must be the Lord. For such a Saviour it behooveth us to have, as might not begin the work of our Salvation, and leave it in the midst,
None indeed, no true Sauiour, but the Lord. All other are short, Vana salus hominis, saith the Psalme, mans saluation is vaine, any saluation is vaine,
None indeed, no true Saviour, but the Lord. All other Are short, Vana salus hominis, Says the Psalm, men salvation is vain, any salvation is vain,
if it bee not the Lords. 1. Those Christs, that were not the Lord, could saue but the body, and not one of them quicken his owne soule: Christ that is the Lord, can saue soules and bodies, his owne and others both. 2. Those Christs that were not the Lord, could saue but from carnall enemies, with armes of flesh:
if it be not the lords. 1. Those Christ, that were not the Lord, could save but the body, and not one of them quicken his own soul: christ that is the Lord, can save Souls and bodies, his own and Others both. 2. Those Christ that were not the Lord, could save but from carnal enemies, with arms of Flesh:
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Hee from our ghostly enemies, euen spirituall wickednesses in heauenly places, from Abaddon the great destroyer, of the bottomlesse pit. 3. They, that were not the Lord, could saue but from worldly calamities, could but prune and take off the twigs (as it were:) He from sinne it selfe,
He from our ghostly enemies, even spiritual Wickednesses in heavenly places, from Abaddon the great destroyer, of the bottomless pit. 3. They, that were not the Lord, could save but from worldly calamities, could but prune and take off the twigs (as it were:) He from sin it self,
To make vs then sauers, and not sauers alone, but gainers, and that great gainers by our saluation, he doeth further impart also the estate annexed of this last title,
To make us then savers, and not savers alone, but gainers, and that great gainers by our salvation, he doth further impart also the estate annexed of this last title,
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And by purchase as a Redeemer (for therefore hee died, and rose againe that hee might be Lord of all, Rom. 14.9.) contenting himselfe with the former, He 〈 ◊ 〉 well pleased to set ouer the latter to vs,
And by purchase as a Redeemer (for Therefore he died, and rose again that he might be Lord of all, Rom. 14.9.) contenting himself with the former, He 〈 ◊ 〉 well pleased to Set over the latter to us,
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and admit vs with himselfe into his estate of ioynt purchase of heauen, or whatsoeuer he is owner of, that, in right of it, we may enter into the life, glorie, and ioy, of our Lord, and so be saued and be sauers, and more then sauers, euery way.
and admit us with himself into his estate of joint purchase of heaven, or whatsoever he is owner of, that, in right of it, we may enter into the life, glory, and joy, of our Lord, and so be saved and be savers, and more then savers, every Way.
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And now, if we will put together, Natus and Seruator, Seruator and Christus, Christ•• and Dominus, Dominus and Natus: Borne and Sauiour, Sauiour and Christ, Christ and the Lord, the Lord and Borne: take them which way ye will in combination, any of the foure, then haue we his two natures in one person.
And now, if we will put together, Born and Servator, Seruator and Christus, Christ•• and Dominus, Dominus and Born: Born and Saviour, Saviour and christ, christ and the Lord, the Lord and Born: take them which Way you will in combination, any of the foure, then have we his two nature's in one person.
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I• Seruator his Godhead: None but God is a Sauiour. I• Christus his Manhood ▪ God cannot be A•i••ed, Man may. In Dominus his diuine againe; the Lord from heauen.
I• Servator his Godhead: None but God is a Saviour. I• Christus his Manhood ▪ God cannot be A•i••ed, Man may. In Dominus his divine again; the Lord from heaven.
And euen this very coniunction is a new ioy. For that such an one, that the Lord would condescend to be borne, (besides the benefit, ) there is also matter of Honour. Euen that Hee,
And even this very conjunction is a new joy. For that such an one, that the Lord would condescend to be born, (beside the benefit,) there is also matter of Honour. Even that He,
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why a Sauiour: why Christ: why the Lord. A Sauiour, his name of benefit, whereby he is to deliuer 〈 ◊ 〉 Christ, his name of Office, whereby he is bound to vndertake it.
why a Saviour: why christ: why the Lord. A Saviour, his name of benefit, whereby he is to deliver 〈 ◊ 〉 christ, his name of Office, whereby he is bound to undertake it.
Wee see also why Man, and why God First, So it should be, for of right none was to make satisfaction for man, but man. And in very deed none was able to giue satisfaction to God, but God. So that being to satisfie God for man, He was to be God and man. Secondly, So wee would wish it our selues:
we see also why Man, and why God First, So it should be, for of right none was to make satisfaction for man, but man. And in very deed none was able to give satisfaction to God, but God. So that being to satisfy God for man, He was to be God and man. Secondly, So we would wish it our selves:
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This blessed Birth of this Sauiour which 〈 ◊ 〉 Christ the Lord, thus furnished in euery point, to saue vs throughly, body and soule, from s•nne the destruction,
This blessed Birth of this Saviour which 〈 ◊ 〉 christ the Lord, thus furnished in every point, to save us thoroughly, body and soul, from s•nne the destruction,
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ANd now, to the Circumstances: and first of the persons vobis, I bring you good tidings; That to you is borne, &c. We find not any word through all, but there is ioy in it:
ANd now, to the circumstances: and First of the Persons vobis, I bring you good tidings; That to you is born, etc. We find not any word through all, but there is joy in it:
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and makes it ours. But for it, we are but in their case, Quid nobis & tibi? What haue wee to doe with thee? This Sauiour Christ the Lord, in this good time and fit place, Quid ad nos? What are wee the better? Omni populo, is somewhat too generall,
and makes it ours. But for it, we Are but in their case, Quid nobis & tibi? What have we to do with thee? This Saviour christ the Lord, in this good time and fit place, Quid ad nos? What Are we the better? Omni populo, is somewhat too general,
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Euangelizo vobis, and natus vobis, that yee may know the message is yours and the birth is yours: therefore, the message is sent to you, because the birth concerneth you. But yours they be, both.
Evangelize vobis, and Born vobis, that ye may know the message is yours and the birth is yours: Therefore, the message is sent to you, Because the birth concerns you. But yours they be, both.
May we then be bold to change the person, and vtter it in the first, which he doth in the second, and say nobis? We may sure, •uer natus es• nobis, Esay hath said it before vs. And therby, lieth a mystery;
May we then be bold to change the person, and utter it in the First, which he does in the second, and say nobis? We may sure, •uer Born es• nobis, Isaiah hath said it before us And thereby, lies a mystery;
Esay tels vs what it is, when he expoundeth Natus, by Datus, Borne to vs, by Giuen vs. Borne, to be bestowed vpon vs. And if giuen vs, besto•ed vpon vs,
Isaiah tells us what it is, when he expoundeth Born, by Datus, Born to us, by Given us Born, to be bestowed upon us And if given us, besto•ed upon us,
then hee is ours. Ours as a Sauiour, ours as Christ, ours as the Lord. Ours His Benefit, His Office, His Power: His Benefit to saue vs, His Office to vndertake vs, His Power to assure vs. Ours, His saluation, as Iesus, His anoynting, as Christ, His Dominion, as the Lord. And if He bee ours, then all His are ours. Omnia eius nostra sunt.
then he is ours. Ours as a Saviour, ours as christ, ours as the Lord. Ours His Benefit, His Office, His Power: His Benefit to save us, His Office to undertake us, His Power to assure us Ours, His salvation, as Iesus, His anointing, as christ, His Dominion, as the Lord. And if He be ours, then all His Are ours. Omnia eius nostra sunt.
as God hath offered Him to vs, this day that he was borne for vs: so wee reciprocally this day that Hee is borne, offer Him againe to God, as the best pleasing Oblation that wee can offer him.
as God hath offered Him to us, this day that he was born for us: so we reciprocally this day that He is born, offer Him again to God, as the best pleasing Oblation that we can offer him.
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Now, a word onely, what is to bee done on our parts, and that respectiuely to these two points, what we are to returne to them, what to this Message, and what to this Birth.
Now, a word only, what is to be done on our parts, and that respectively to these two points, what we Are to return to them, what to this Message, and what to this Birth.
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He was borne for vs, and giuen vs, Natus nobis, and Donatus nobis (both goe together in the Prophet.) To a gift the duety that belongeth properly, is to receiue it.
He was born for us, and given us, Born nobis, and Donatus nobis (both go together in the Prophet.) To a gift the duty that belongeth properly, is to receive it.
If Hee bee Natus nobis, and Donatus Nobis, I trust we will take order he be Acceptus à nobis. If borne vs, and giu•• vs, it is our part then, wee can doe no lesse then receiue Him. Wee euacuate the gift, disgrace both the giuer and it, if we vouchsafe not to accept of it.
If He be Born nobis, and Donatus Nobis, I trust we will take order he be Accepted à nobis. If born us, and giu•• us, it is our part then, we can do no less then receive Him. we evacuate the gift, disgrace both the giver and it, if we vouchsafe not to accept of it.
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How is that? How shall wee receiue Him! who shall giue Him vs? That shall one, that will say vnto vs within a while, Accipite, Take, This is my Body, by the offering whereof ye are sanctisid Take, this is my Bloud, by the shedding whereof ye are saued.
How is that? How shall we receive Him! who shall give Him us? That shall one, that will say unto us within a while, Accipite, Take, This is my Body, by the offering whereof you Are sanctisid Take, this is my Blood, by the shedding whereof you Are saved.
Both, in the holy Mysteries or dayned by God, as pledges to assure vs, and as Conduit Pipes to conueigh into vs, this and all other the benefits, that come by this our Sauiour.
Both, in the holy Mysteres or deigned by God, as pledges to assure us, and as Conduit Pipes to convey into us, this and all other the benefits, that come by this our Saviour.
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Verely, vpon his memorable dayes, (of which this is the first ) we are bound to doe some thing in memory, or remembrance of him. What is that? Will ye know what it is? Hoc facite, Doe this in remembrance of me.
Verily, upon his memorable days, (of which this is the First) we Are bound to do Some thing in memory, or remembrance of him. What is that? Will you know what it is? Hoc Facite, Do this in remembrance of me.
and not be as ready on our part to receiue him instantly, as hee 〈 ◊ 〉 on his, to bestowe himselfe, euen presently, 〈 ◊ 〉 soone as He was borne? Sure somewhat wou•• bee done more then ordinary, this day of 〈 ◊ 〉 birth, the day it selfe is more then ordinary.
and not be as ready on our part to receive him instantly, as he 〈 ◊ 〉 on his, to bestow himself, even presently, 〈 ◊ 〉 soon as He was born? Sure somewhat wou•• be done more then ordinary, this day of 〈 ◊ 〉 birth, the day it self is more then ordinary.
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Le•• honour this day, with our receiuing: which 〈 ◊ 〉 hath honored by his first giuing: Yeelding h•• euermore, (but this day, the day of it, chief••• our vnfained hearty thanksgiung for this good newes; for this so great a gift; both of th•• this day vouchsafed vs:
Le•• honour this day, with our receiving: which 〈 ◊ 〉 hath honoured by his First giving: Yielding h•• evermore, (but this day, the day of it, chief••• our unfeigned hearty thanksgiung for this good news; for this so great a gift; both of th•• this day vouchsafed us:
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