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A MARIAGE PRESENT. GENES. 2.22. And he brought her to the man;
A MARRIAGE PRESENT. GENESIS. 2.22. And he brought her to the man;
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then the man said, this now, is bone of my bones, and flesh of my flesh.
then the man said, this now, is bone of my bones, and Flesh of my Flesh.
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FOR the better opening and vnderstanding of this Scripture, you may obserue: first, who brought her;
FOR the better opening and understanding of this Scripture, you may observe: First, who brought her;
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God, which a little before, had made her out of the rib of Adam. Secondly, whom he brought; Eue, the first of women.
God, which a little before, had made her out of the rib of Adam. Secondly, whom he brought; Eue, the First of women.
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Thirdly, to whom God brought her; to Adam, the first of men, the father of vs all. Fourthly, why hee brought her;
Thirdly, to whom God brought her; to Adam, the First of men, the father of us all. Fourthly, why he brought her;
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to bee Adams wife, for God did not thinke it meete that Adam should be alone, therefore he made Eue, and gaue her to Adam to bee an helper meete for him.
to be Adams wife, for God did not think it meet that Adam should be alone, Therefore he made Eue, and gave her to Adam to be an helper meet for him.
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Fifthly, Adams accepting and taking her to be his wife this now is bone of my bones, and flesh of my flesh. Fifthly, Adams accepting and taking her to be his wife this now is bone of my bones, and Flesh of my Flesh.
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In which words, Adam doth not only shew, that God made her of a fleshie rib, that was taken from him:
In which words, Adam does not only show, that God made her of a fleshy rib, that was taken from him:
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but also that now they two, were become one flesh, being ioyned together in holy mariage by God and their mutuall consents.
but also that now they two, were become one Flesh, being joined together in holy marriage by God and their mutual consents.
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Thus in these, though briefely, yet you may plainely see, the meaning of this Scripture; And he brought her to the man, &c.
Thus in these, though briefly, yet you may plainly see, the meaning of this Scripture; And he brought her to the man, etc.
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Whereas it hath bin an auncient and laudable custome, as Zanchius obserueth, out of Christs turning water into wine, at the mariage of Canaan, to grace the married couple with diuers presents:
Whereas it hath been an ancient and laudable custom, as Zanchius observeth, out of Christ turning water into wine, At the marriage of Canaan, to grace the married couple with diverse presents:
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I, in steade of better things, haue brought vnto the Bridgrome and his mate, & to this most Christian assemblie, a few countrie flowers;
I, in stead of better things, have brought unto the Bridegroom and his mate, & to this most Christian assembly, a few country flowers;
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O let them find grace in your eyes, they are gathered out of the garden of Eden, out of the garden of the Lord.
Oh let them find grace in your eyes, they Are gathered out of the garden of Eden, out of the garden of the Lord.
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Of which, the first is the Prime-rose, take you al of this; God giues Eue vnto Adam ;
Of which, the First is the Primrose, take you all of this; God gives Eue unto Adam;
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let all your mariages begin in the Lord; The second is the Maydens-blush, a flower for you maydens;
let all your marriages begin in the Lord; The second is the Maiden's blush, a flower for you maidens;
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Eue comes not, and giues her selfe, this did not stand with her maydens modestie: but God brings her, and giues her to Adam. Eue comes not, and gives her self, this did not stand with her maidens modesty: but God brings her, and gives her to Adam.
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So should you attend your parents pleasure, till he bring and giue you vnto man. The third is the sweete, cooling, cordial, and low growing Violet:
So should you attend your Parents pleasure, till he bring and give you unto man. The third is the sweet, cooling, cordial, and low growing Violet:
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for you the Bride, and for all you women, which either are, or would bee ioyned in mariage with man.
for you the Bride, and for all you women, which either Are, or would be joined in marriage with man.
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When GOD saw that it was not meete for man to liue alone, he made Eue, and he gaue her, to be an helper meete for man.
When GOD saw that it was not meet for man to live alone, he made Eue, and he gave her, to be an helper meet for man.
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Remember ô ye daughters of Eue, that you were made for man, that you were giuen to man, not to be hurters,
remember o you daughters of Eue, that you were made for man, that you were given to man, not to be hurters,
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but to be helpers meere for them. Shew by your obedience, that you are low growing Violets;
but to be helpers mere for them. Show by your Obedience, that you Are low growing Violets;
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by your louely carriage, that you are sweete; by your milde patience, that you are cooling;
by your lovely carriage, that you Are sweet; by your mild patience, that you Are cooling;
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by your loyall faithfulnes, that you are cordial;
by your loyal faithfulness, that you Are cordial;
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by your gratious helpe, that you are like this sweete, cooling, cordial and low growing Violet, the flower that God heere commends vnto you.
by your gracious help, that you Are like this sweet, cooling, cordial and low growing Violet, the flower that God Here commends unto you.
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The last is the Rosemary, the flower of men;
The last is the Rosemary, the flower of men;
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for you the Bridegrome, and for all you maried men, that are ioyned in holy wedlocke with your wiues:
for you the Bridegroom, and for all you married men, that Are joined in holy wedlock with your wives:
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although the Rosemary ouertops all the flowers in the garden, and thereby boasts his rule; yet remember that Rosemary is good for the head, rule with wisedome;
although the Rosemary overtops all the flowers in the garden, and thereby boasts his Rule; yet Remember that Rosemary is good for the head, Rule with Wisdom;
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helpfull to the heart, rule with loue: that it is alway greene, be alwaies louely and loyall to your wiues.
helpful to the heart, Rule with love: that it is always green, be always lovely and loyal to your wives.
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When God had giuen Eue to Adam, Adam takes her, and of her he faith, this is bone of my bones,
When God had given Eue to Adam, Adam Takes her, and of her he faith, this is bone of my bones,
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and flesh of my flesh, there is his loue: he cleaues to his wife, and they two become one flesh, there is his loyaltie:and Flesh of my Flesh, there is his love: he cleaves to his wife, and they two become one Flesh, there is his loyalty:
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this God inspired in him, there is his wisedome. Smell sweet ô ye flowers, in your natiue sweetnes;
this God inspired in him, there is his Wisdom. Smell sweet o you flowers, in your native sweetness;
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be not adulterated with the water of this world:
be not adulterated with the water of this world:
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ô shew your selues in your proper beauties, and be not gilded with the idle arte of man.
o show your selves in your proper beauty's, and be not gilded with the idle art of man.
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The first of these flowers, is the Prime-rose, of this let vs first speake, and as in the first of the yeere, the Prime-rose is desirously gathered of all,
The First of these flowers, is the Primrose, of this let us First speak, and as in the First of the year, the Primrose is desirously gathered of all,
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so let this with the first be accepted of you all. God gaue Eue to Adam, let all your mariages begin in the Lord.
so let this with the First be accepted of you all. God gave Eue to Adam, let all your marriages begin in the Lord.
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Let God giue the woman to the man, and ioyne man vnto the woman:
Let God give the woman to the man, and join man unto the woman:
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for if he ioyne not, how can the maried couple look for a blessing of the Lord? It should not be with you, ô ye yong men and maydens,
for if he join not, how can the married couple look for a blessing of the Lord? It should not be with you, o you young men and maidens,
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as it is with the beasts, that euery one should take his mate, and after an vnseemely manner come together:
as it is with the beasts, that every one should take his mate, and After an unseemly manner come together:
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but God must giue Eue to Adam ; of you it should be said, that God hath ioyned you together.
but God must give Eve to Adam; of you it should be said, that God hath joined you together.
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For what is the cause that the bed of many maried couples is defiled, that many husbands and wiues, iarre,
For what is the cause that the Bed of many married couples is defiled, that many Husbands and wives, jar,
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as instruments that are out of tune, and want the sweete content of that blessed estate? God gaue not Eue to Adam, they were maried,
as Instruments that Are out of tune, and want the sweet content of that blessed estate? God gave not Eue to Adam, they were married,
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but yet not in the Lord.
but yet not in the Lord.
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Wherefore let this Prime-rose, be in the prime of thy desires, seeke for a wife at the hands of the Highest, seeke to be maried in the Lord.
Wherefore let this Primrose, be in the prime of thy Desires, seek for a wife At the hands of the Highest, seek to be married in the Lord.
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For surely as wise Salomon speaketh, houses and riches are the inheritance of the fathers; but an vnderstanding wife commeth from the Lord.
For surely as wise Solomon speaks, houses and riches Are the inheritance of the Father's; but an understanding wife comes from the Lord.
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This made aged Abraham to charge his seruant, and that by oath, to seeke a wife for his sonne Isaak, not among the daughters of Canaan, This made aged Abraham to charge his servant, and that by oath, to seek a wife for his son Isaac, not among the daughters of Canaan,
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but among the people where he was borne.
but among the people where he was born.
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This made his charged seruant, to pray to the God of his maister Abraham, for successe: This made his charged servant, to pray to the God of his master Abraham, for success:
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and God heard his prayer, and so moued the heart of Rebecca to giue consent;
and God herd his prayer, and so moved the heart of Rebecca to give consent;
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that her brother Laban, and father Bethuel, were enforced to confesse, that it was proceeded of the Lord. that her brother Laban, and father Bethuel, were Enforced to confess, that it was proceeded of the Lord.
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In such manner offer vp your prayers to the Highest, ô ye that desire to be maried;
In such manner offer up your Prayers to the Highest, o you that desire to be married;
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that he would blesse you in this your weightie busines, so shall you to your comfort find, that your lot is fallen on a good ground, that it is proceeded of the Lord Remember how Sara, the daughter of Raguel, was maried to seuē,
that he would bless you in this your weighty business, so shall you to your Comfort find, that your lot is fallen on a good ground, that it is proceeded of the Lord remember how Sarah, the daughter of Raguel, was married to seuē,
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& how euery of them, that night they came in to her, that night they died.
& how every of them, that night they Come in to her, that night they died.
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What was the reason? God gaue not Sara in mariage to them. After yong Toby marieth, commeth in to her, and liueth:
What was the reason? God gave not Sarah in marriage to them. After young Toby Marrieth, comes in to her, and lives:
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marke the reasons noted in the story, he came not in to her for fornication, but vprightly:
mark the Reasons noted in the story, he Come not in to her for fornication, but uprightly:
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he prayed to the God of his fathers, God gaue Sara a wife to him, they were maried in the Lord.
he prayed to the God of his Father's, God gave Sarah a wife to him, they were married in the Lord.
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Wherefore accept of this sweete Prime-rose, you that are in the prime and spring of your liues, seeke by prayer and all good meanes, that God may giue Eue to Adam, a wife to you, that you may be maried in the Lord.
Wherefore accept of this sweet Primrose, you that Are in the prime and spring of your lives, seek by prayer and all good means, that God may give Eue to Adam, a wife to you, that you may be married in the Lord.
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The second flower is the Maydens-blush, a flower for you maydens; The second flower is the Maiden's blush, a flower for you maidens;
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Eue comes not of herselfe, nor giues her selfe to Adam, this doth not stand with her maydens modestie:Eue comes not of herself, nor gives her self to Adam, this does not stand with her maidens modesty:
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but God brings Eue, and God giues her to Adam: euen so should you attend your fathers pleasure, till he brings and giues you vnto man.
but God brings Eue, and God gives her to Adam: even so should you attend your Father's pleasure, till he brings and gives you unto man.
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For you sweete maydens beare your fathers name, he gaue you life, and from him you haue whatsoeuer you seeme for to enioy:
For you sweet maidens bear your Father's name, he gave you life, and from him you have whatsoever you seem for to enjoy:
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will you then rob your father of his child and vnkindly despise the author of your life? shall the flattering speeches,
will you then rob your father of his child and unkindly despise the author of your life? shall the flattering Speeches,
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and baynfull bates of one, but a few daies knowne, more preuaile with you, than parents words,
and baynfull bates of one, but a few days known, more prevail with you, than Parents words,
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than all that they haue done, and are likely to doe for you hereafter? If thou hadest made a vow to God,
than all that they have done, and Are likely to do for you hereafter? If thou Hadst made a Voelli to God,
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yet vnlesse thy father approued it, thou shouldest not performe it to the Highest: shall God go from his right, to maintaine thy fathers power;
yet unless thy father approved it, thou Shouldst not perform it to the Highest: shall God go from his right, to maintain thy Father's power;
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and wilt thou, to the wrong of thy father, hurt of thy selfe, keepe touch with thy supposed louer, that keepeth no touch and faith with God? In the old Law it was said,
and wilt thou, to the wrong of thy father, hurt of thy self, keep touch with thy supposed lover, that Keepeth no touch and faith with God? In the old Law it was said,
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if a man had entised a mayden, which was not promised, and had sayne with her:
if a man had enticed a maiden, which was not promised, and had say with her:
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If the father would not giue her to him, the offender was to giue a dowry to her, (whom he had humbled) and he might not take her vnto wife. If the father would not give her to him, the offender was to give a dowry to her, (whom he had humbled) and he might not take her unto wife.
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Heare ô ye maydens, your parents consent is not only required, as Peter Lombard speaketh, ad honestatē, sed ad necessitatem, not only to grace and honest your mariages, but to make them lawfull and good.
Hear o you maidens, your Parents consent is not only required, as Peter Lombard speaks, ad honestatē, sed ad necessitatem, not only to grace and honest your marriages, but to make them lawful and good.
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Therefore in the Councell of Lateran, those priuie mariages which are made, without the parents consent, are pronounced as vnlawfull,
Therefore in the Council of Lateran, those privy marriages which Are made, without the Parents consent, Are pronounced as unlawful,
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as they that are made, within the prohibited degrees of consanguinitie, & affinitie. as they that Are made, within the prohibited Degrees of consanguinity, & affinity.
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Wherfore ô ye maydens, take at my hands this sweet flower of the Maydens-blush, it will grace your mayden-heads, please your parents,
Wherefore o you maidens, take At my hands this sweet flower of the Maiden's blush, it will grace your maidenheads, please your Parents,
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and make you be beloued both of man and God. And when in your espousals, it shall be asked, Who giues this mayden vnto wife;
and make you be Beloved both of man and God. And when in your espousals, it shall be asked, Who gives this maiden unto wife;
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cause not thy aged father to withhold his hand, but cause him rather to steppe forth with ioy,
cause not thy aged father to withhold his hand, but cause him rather to step forth with joy,
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and before God and his Church, to performe for thee that blessed worke. Now as to the parent, God hath giuen power to bestow his daughter;
and before God and his Church, to perform for thee that blessed work. Now as to the parent, God hath given power to bestow his daughter;
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so also that he do it well and wifely, God requires at his hand. God saith, Thou shalt not giue thy daughter to a Cananite.
so also that he do it well and wifely, God requires At his hand. God Says, Thou shalt not give thy daughter to a Canaanite.
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There he giues thee power to bestow thy daughter in mariage, but yet no power to bestow her on a Cananite.
There he gives thee power to bestow thy daughter in marriage, but yet no power to bestow her on a Canaanite.
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He that giueth his daughter in mariage, doth well: the parent hath power to giue his daughter in mariage, saith the Apostle; He that gives his daughter in marriage, does well: the parent hath power to give his daughter in marriage, Says the Apostle;
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but yet he must doe it well, he must do it in the Lord.
but yet he must do it well, he must do it in the Lord.
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He that hath maried his daughter, (saith Iesus the sonne of Syrach) hath performed a good work. He that hath married his daughter, (Says Iesus the son of Sirach) hath performed a good work.
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Thou hast power to marie thy daughter, but withall performe a good worke, giue her to a man of vnderstanding, as in that place it followeth.
Thou hast power to marry thy daughter, but withal perform a good work, give her to a man of understanding, as in that place it follows.
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Marrie not thy daughter to wealth and worship, but marry her vnto a man:
Marry not thy daughter to wealth and worship, but marry her unto a man:
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for a man may get wealth and worship, but wealth and worship neuer gets a man.
for a man may get wealth and worship, but wealth and worship never gets a man.
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For on thee, thy modest daughters eyes are fastned, thou art vnto her that piller of light,
For on thee, thy modest daughters eyes Are fastened, thou art unto her that pillar of Light,
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when thou mouest, she moueth, when thou standest still, shee standeth;
when thou movest, she moves, when thou Standest still, she Stands;
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well perswaded of thy fatherly loue, and prouident wisedome, shee resigneth ouer her will to thine, and yeeldeth her selfe to be disposed by thee.
well persuaded of thy fatherly love, and provident Wisdom, she resigneth over her will to thine, and yields her self to be disposed by thee.
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Seeke therefore for a man for thy daughter (as Chrysostom speaketh) which in loue shall cherish her, in wisedome shall rule her: Seek Therefore for a man for thy daughter (as Chrysostom speaks) which in love shall cherish her, in Wisdom shall Rule her:
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now thou art to resigne thy power of her, which once resigned, thou canst not reclaime:
now thou art to resign thy power of her, which once resigned, thou Canst not reclaim:
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now thou art on her tender selfe to set an head Wherefore do not as Vrban Bishop of Rome, wrote to Sanctio a King of Arragon in Spaine, either by thy fatherly authoritie ouer awe her;
now thou art on her tender self to Set an head Wherefore do not as Urban Bishop of Rome, wrote to Sanction a King of Aragon in Spain, either by thy fatherly Authority over awe her;
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or by the deceiuing reasons of wealth and worship, seeke to perswade her, to like a man whō she cānot loue. or by the deceiving Reasons of wealth and worship, seek to persuade her, to like a man whom she cannot love.
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For although thou wast the father of her body, yet God it was that gaue her her soule, whose only it is, in a true liking loue to ioyne mā & wife together.
For although thou wast the father of her body, yet God it was that gave her her soul, whose only it is, in a true liking love to join man & wife together.
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Do not therfore wrong God in his right, in seeking to ioyne those together, whom the Lord neither yet hath nor would haue ioyned:
Do not Therefore wrong God in his right, in seeking to join those together, whom the Lord neither yet hath nor would have joined:
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for if thou doest, & thy daughter loath to giue any farther nay, yeeldeth with her woe, to thy desire;
for if thou dost, & thy daughter loath to give any farther nay, yields with her woe, to thy desire;
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thou hast not performed a good worke, thou hast not done wel, thou hast not maried her in the Lord, thou must beare the blame of their after-varyings,
thou hast not performed a good work, thou hast not done well, thou hast not married her in the Lord, thou must bear the blame of their after-varyings,
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and whatsoeuer other their fouler faults.
and whatsoever other their Fowler Faults.
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Heare ô ye maydens, how sweete this flower is, of the Maydens-blush, how in ioyning you in blessed mariage, it requireth Gods, fathers, and also your consents.
Hear o you maidens, how sweet this flower is, of the Maiden's blush, how in joining you in blessed marriage, it requires God's, Father's, and also your consents.
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Wherefore if your parents, or they that are in place of parents, will not call you as Bethuel did Rebecca, and aske of you your free consents ;
Wherefore if your Parents, or they that Are in place of Parents, will not call you as Bethuel did Rebecca, and ask of you your free consents;
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yet mayest thou in thy maydens modestie, without offence giuen vnto thy father, deny to like where thou canst not loue,
yet Mayest thou in thy maidens modesty, without offence given unto thy father, deny to like where thou Canst not love,
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or to giue thy hand, where thou canst not giue thy heart. And with this must all parents rest contented;
or to give thy hand, where thou Canst not give thy heart. And with this must all Parents rest contented;
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for to ioyne the hearts of man and wife together, is not the worke of man,
for to join the hearts of man and wife together, is not the work of man,
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but of God Otherwise, if contrarie to thy liking, thou sufferest thy selfe to be ioyned to another;
but of God Otherwise, if contrary to thy liking, thou sufferest thy self to be joined to Another;
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it may boe, ô ouer modest mayden, thou wilt staine this Maydens-blush with thy wiuish teares, thou wilt be the cause of thine owne future troubles, which now may be staned, but then cannot be remedied:
it may boe, o over modest maiden, thou wilt stain this Maiden's blush with thy wiuish tears, thou wilt be the cause of thine own future Troubles, which now may be staned, but then cannot be remedied:
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thou must eate the bread of discontent, and he in the bed where thou wouldest not be;
thou must eat the bred of discontent, and he in the Bed where thou Wouldst not be;
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your after-varyings, if it proceed not to worse, will be a trouble to your friends, and griefe vnto your selfe.
your after-varyings, if it proceed not to Worse, will be a trouble to your Friends, and grief unto your self.
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Wherefore with you, ô maydens, let me leaue this flower, it is the Maydens-blush.
Wherefore with you, o maidens, let me leave this flower, it is the Maiden's blush.
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As the father is to giue Eue to Adam, so must he do it in the Lord, and with Eues free consent.
As the father is to give Eve to Adam, so must he do it in the Lord, and with Eues free consent.
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The next flower that commeth to my hand, is the sweet, cooling, cordial, and low growing Violet. The next flower that comes to my hand, is the sweet, cooling, cordial, and low growing Violet.
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This commends it selfe vnto the Bride, and to euery of you that either are, or would be maried wiues.
This commends it self unto the Bride, and to every of you that either Are, or would be married wives.
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It is the sweetest flower in the garden of Eden, and me thinkes it best beseemeth you.
It is the Sweetest flower in the garden of Eden, and me thinks it best beseems you.
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When God saw, that it was not meete for man to liue alone, he made Eue, and he gaue her to Adam, to be an helper meete for him.
When God saw, that it was not meet for man to live alone, he made Eue, and he gave her to Adam, to be an helper meet for him.
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Forget not ô ye wiues why Eue was made, why she was brought and maried to Adam: sure not to be an hurter,
Forget not o you wives why Eue was made, why she was brought and married to Adam: sure not to be an hurter,
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but to be an helper meet for man. Of all the flowers in the garden, none is so helpfull as is the Violet:
but to be an helper meet for man. Of all the flowers in the garden, none is so helpful as is the Violet:
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of all the creatures, none such helpers meete for man, as is the woman. If man swell with pride, and lift vp his nose among his neighbours;
of all the creatures, none such helpers meet for man, as is the woman. If man swell with pride, and lift up his nose among his neighbours;
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she with her lowly and humble cariage, remembers him, that he is no better than his fore-fathers, which are returned to the earth from whence they came.
she with her lowly and humble carriage, remembers him, that he is no better than his Forefathers, which Are returned to the earth from whence they Come.
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If man burnes in the flames of his fleshlie lust;
If man burns in the flames of his fleshly lust;
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she is the cooler of those flames, to auoyd fornication, let euery man haue his wife:
she is the cooler of those flames, to avoid fornication, let every man have his wife:
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it is better to marrie than to burne. If man sparkle with anger, in that vnseemely heate; it is better to marry than to burn. If man sparkle with anger, in that unseemly heat;
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she with her soft and welpleasing speech, soone abateth that heate, and maketh him to see, that the wrath of man neuer fulfilleth the righteousnes of God.
she with her soft and Well-pleasing speech, soon abateth that heat, and makes him to see, that the wrath of man never fulfilleth the righteousness of God.
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If man be heauie, and vnquiered within, either for wronges imposed, or sustained losse;
If man be heavy, and vnquiered within, either for wrongs imposed, or sustained loss;
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she as a cordiall comfort caseth those his sorrowes, and satisfieth his soule with sweete content.
she as a cordial Comfort caseth those his sorrows, and Satisfieth his soul with sweet content.
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What man getteth abroad, shee saueth at home, and vnder him, with his gaine and credit, gouerneth his familie and home-affaires, being as Augustine speaketh, infirmitatis remedium, humanitatis solatium;
What man gets abroad, she Saveth At home, and under him, with his gain and credit, Governs his family and home-affairs, being as Augustine speaks, infirmitatis remedium, humanitatis solatium;
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a medicine of mans maladies, & sweete procurer of his best content. So helpfull vnto man is this sweet, cooling, cordial, and low growing Violet.a medicine of men maladies, & sweet procurer of his best content. So helpful unto man is this sweet, cooling, cordial, and low growing Violet.
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Wherefore ô ye maried wiues, remember that man was not made for the woman, but the woman for the man, as the Apostle speaketh.
Wherefore o you married wives, Remember that man was not made for the woman, but the woman for the man, as the Apostle speaks.
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Remember you were made to be helpers meete for man, do not degenerate from the cause of your creation.
remember you were made to be helpers meet for man, do not degenerate from the cause of your creation.
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O, how vnworthy is it your sweet selues, that as Adam complained of Eue, the woman that thou gauest mee, shee gaue mee of the fruit to eate:
O, how unworthy is it your sweet selves, that as Adam complained of Eue, the woman that thou Gavest me, she gave me of the fruit to eat:
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so thy husband should complaine of thee, the woman that thou gauest me, she hath hurt me, she hath entised me to sin! so thy husband should complain of thee, the woman that thou Gavest me, she hath hurt me, she hath enticed me to since!
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Although, this wil not serue thy husband for excuse, yet this wil shew, that thou despisest the end for which thou wast created, and with sinne neglectest thy imposed duty, to be an helper meete for man.
Although, this will not serve thy husband for excuse, yet this will show, that thou Despisest the end for which thou wast created, and with sin neglectest thy imposed duty, to be an helper meet for man.
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Now after the helpe the Violet affords, in the second place I pray you consider how it groweth by the ground, it groweth low: Now After the help the Violet affords, in the second place I pray you Consider how it grows by the ground, it grows low:
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euen so must all you maried wiues, grow low, you must be subiect to your husbands.
even so must all you married wives, grow low, you must be Subject to your Husbands.
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This is the sentence of God giuen on Eue, and on all Eues daughters, which may not be reuoked, that not only in sorrow you should bring forth your children (which you all do to this day feele) but that your desires must be subiect to your husbands,
This is the sentence of God given on Eue, and on all Eues daughters, which may not be revoked, that not only in sorrow you should bring forth your children (which you all do to this day feel) but that your Desires must be Subject to your Husbands,
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and they must rule ouer you. and they must Rule over you.
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In vaine thou pleadest for thy selfe ô woman, that thou art one flesh with him.
In vain thou pleadest for thy self o woman, that thou art one Flesh with him.
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For although that be true yt which thou vrgest, yet as Ambrose obserueth, for two causes God commandeth thee to be subiect to thy husband.
For although that be true that which thou urgest, yet as Ambrose observeth, for two Causes God commands thee to be Subject to thy husband.
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First, because thou wast made of man;
First, Because thou wast made of man;
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but especially, because by thee sinne entered into the world, man was entised for to sinne.
but especially, Because by thee sin entered into the world, man was enticed for to sin.
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So Chrysostom bringeth in God in this sort, speaking to the woman:
So Chrysostom brings in God in this sort, speaking to the woman:
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I made thee equall, and gaue thee Princedome with thy husband, but because thou hast abused it vnto thy husbands hurt: I made thee equal, and gave thee Princedom with thy husband, but Because thou hast abused it unto thy Husbands hurt:
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from hence-forth I make thee subiect, he shall rule ouer thee. from henceforth I make thee Subject, he shall Rule over thee.
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Hence it is, that the mayden, when she is maried, leaueth to be called after her fathers name,
Hence it is, that the maiden, when she is married, Leaveth to be called After her Father's name,
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and from thence forth is called after her husbands. So Eue of NONLATINALPHABET was called NONLATINALPHABET.
and from thence forth is called After her Husbands. So Eue of was called.
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Hence it is that the womans contracts and bargaines are of no force, either by the lawes of God or of man,
Hence it is that the woman's contracts and bargains Are of no force, either by the laws of God or of man,
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except the husband do approue the same.
except the husband do approve the same.
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Nay hence it is that the maried wife, may not performe the vowes shee hath made to GOD, except the husband giueth way to her desires.
Nay hence it is that the married wife, may not perform the vows she hath made to GOD, except the husband gives Way to her Desires.
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Hence it is, that to this day, the Persian Ladies, vpon the top of their coronets, haue the signe of the foot;
Hence it is, that to this day, the Persian Ladies, upon the top of their coronets, have the Signen of the foot;
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in token that the top of their glorie must stoope, euen to their husbands feet.
in token that the top of their glory must stoop, even to their Husbands feet.
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They still remember the auncient decree of Ahashuerosh and his Princes, that all women great and small, must giue honor to their husbands;
They still Remember the ancient Decree of Ahasuerus and his Princes, that all women great and small, must give honour to their Husbands;
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and that euery man must beare rule in his owne house. and that every man must bear Rule in his own house.
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They acknowledge that Queene Vashty, for refusing to come, when the King her husband sent for her;
They acknowledge that Queen Vashti, for refusing to come, when the King her husband sent for her;
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was worthily by the sentence of the King and all his nobles, put from her royall seate:
was worthily by the sentence of the King and all his Nobles, put from her royal seat:
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in that shee had done euill against the King, and against all the Princes, and all the people: in that she had done evil against the King, and against all the Princes, and all the people:
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in leauing her selfe an ill example, to all other women to despise their husbands. in leaving her self an ill Exampl, to all other women to despise their Husbands.
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Thus by the first Law of God, nature, and of nations, this is imposed vpon women, that they be subiect to their husbands;
Thus by the First Law of God, nature, and of Nations, this is imposed upon women, that they be Subject to their Husbands;
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the same is required in the Gospell.
the same is required in the Gospel.
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Therefore Paul, Wines be subiect to your husbands as to the Lord, for the husband is the head of the wife, Therefore Paul, Wines be Subject to your Husbands as to the Lord, for the husband is the head of the wife,
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as Christ is the head of the Church.
as christ is the head of the Church.
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As the Church to Christ, so let the wife be subiect to her husband, in all things. As the Church to christ, so let the wife be Subject to her husband, in all things.
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Where marke, wiues be subiect to your husbands, there is the precept; he is your head, there is the reason:
Where mark, wives be Subject to your Husbands, there is the precept; he is your head, there is the reason:
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as to the Lord, as the Church is to Christ, there is the manner.
as to the Lord, as the Church is to christ, there is the manner.
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In what should they be subiect? in the end it is said, in all things.
In what should they be Subject? in the end it is said, in all things.
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It is not enough for you to be good to your husbands, but you must bee subiect too;
It is not enough for you to be good to your Husbands, but you must be Subject too;
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as St. Paul speaketh, You must be good, and subiect to your husbands. Amongst many other reasons alledged for this required subiection;
as Saint Paul speaks, You must be good, and Subject to your Husbands. among many other Reasons alleged for this required subjection;
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S. Paul saith to the Colossians, It is meete. Indeed meet, that the Moone should giue glory to the Sunne, from whom she receiueth all her light:
S. Paul Says to the colossians, It is meet. Indeed meet, that the Moon should give glory to the Sun, from whom she receiveth all her Light:
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the woman subiection to her husband, from whom she deriueth all her worship.
the woman subjection to her husband, from whom she deriveth all her worship.
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S. Peter, that by their submisse & reuerend cariage, they might winne their husbands to the faith.
S. Peter, that by their submiss & reverend carriage, they might win their Husbands to the faith.
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Nothing more preuailes with man, then the submisse cariage of his wife.
Nothing more prevails with man, then the submiss carriage of his wife.
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St. Paul addeth a third reason, lest the Word of God be euil spoken of for your sakes. Saint Paul adds a third reason, lest the Word of God be evil spoken of for your sakes.
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For when women make shew of religion, and yet will not be subiect and obedient to their husbands, their faults in this are ascribed to the blamelesse Gospell of our Christ.
For when women make show of Religion, and yet will not be Subject and obedient to their Husbands, their Faults in this Are ascribed to the blameless Gospel of our christ.
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Wherefore heare ô ye maried wiues, what S. Hierom speaketh vpon this place:
Wherefore hear o you married wives, what S. Hieronymus speaks upon this place:
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Since the husband is the head of the woman, as Christ is the head of man; Since the husband is the head of the woman, as christ is the head of man;
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what wife soeuer is not subiect to her husband, is as much in fault, as man is,
what wife soever is not Subject to her husband, is as much in fault, as man is,
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when he is not subiect vnto Christ. when he is not Subject unto christ.
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(marke his reasons) For the first sentence that God gaue (wherin she is charged to be subiect) is despised, and Christs Gospell infamed,
(mark his Reasons) For the First sentence that God gave (wherein she is charged to be Subject) is despised, and Christ Gospel infamed,
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when a Christian woman will not do that to her husband, which the Heathen women willingly performe. when a Christian woman will not do that to her husband, which the Heathen women willingly perform.
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Wherefore grow low, ô ye helpfull Violets, bee not only good, but be good and subject to your husbands.
Wherefore grow low, o you helpful Violets, be not only good, but be good and Subject to your Husbands.
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And as Hierom writ to Celantia, so I to you; And as Hieronymus writ to Celantia, so I to you;
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Let the authority of thy husband be vpholden by thee and let all the house learne of thee to honor him: Let the Authority of thy husband be upholden by thee and let all the house Learn of thee to honour him:
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do thou shew him to be a master by thy obsequiousnes, to be great by thy humblenes;
do thou show him to be a master by thy obsequiousness, to be great by thy humbleness;
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for in this thou shalt be the more reuerenced, by how much the more thou doest reuerence him. for in this thou shalt be the more reverenced, by how much the more thou dost Reverence him.
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Let not this moue your patience, ô ye maried wiues, that I present vnto you, this low growing Violet; Let not this move your patience, o you married wives, that I present unto you, this low growing Violet;
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although it grow low, yet, which in the third place I obserue, the Violet is sweete.
although it grow low, yet, which in the third place I observe, the Violet is sweet.
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For such are ye women, full of sweetnes, full of loue. That which is spoken of Christs Spouse in the Canticles, hath place in you:
For such Are you women, full of sweetness, full of love. That which is spoken of Christ Spouse in the Canticles, hath place in you:
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Faire is thy loue, better then wine, sweeter then the sauor of all spices, thy lips drop as hony-combes (so sweete are her words) thy plants are as an Orchard of Pomegranats ; so sweet are her deeds.Fair is thy love, better then wine, Sweeten then the savour of all spices, thy lips drop as Honeycombs (so sweet Are her words) thy plants Are as an Orchard of Pomegranates; so sweet Are her Deeds.
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Although God made Eue subiect, yet God also made her sweet. Sweet in her fauour, sweete in her cariage;
Although God made Eue Subject, yet God also made her sweet. Sweet in her favour, sweet in her carriage;
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by which shee mastereth the heart of man, and draweth him in loue, vnto her liking.
by which she mastereth the heart of man, and draws him in love, unto her liking.
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Although man be hard and heauie as the iron, that will not bow, or hardly moue;
Although man be hard and heavy as the iron, that will not bow, or hardly move;
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yet her sweet loue shall be as the Adamant, that shal draw him to her,
yet her sweet love shall be as the Adamant, that shall draw him to her,
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and cause him to forsake father and mother, the things of high price, and to cleaue to her.
and cause him to forsake father and mother, the things of high price, and to cleave to her.
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Wherefore, forget not your nature ▪ ò ye sweet Violets: the Violet alway smelleth sweet.
Wherefore, forget not your nature ▪ ò you sweet Violets: the Violet always smelleth sweet.
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Take view I pray you, of your dainty selues, how with sweet odors you are delighted,
Take view I pray you, of your dainty selves, how with sweet odours you Are delighted,
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and with ill sauors, you are nothing pleased: and by your selues measure your husbands; it is the sweete and not the sowre, that is gratefull to them.
and with ill savours, you Are nothing pleased: and by your selves measure your Husbands; it is the sweet and not the sour, that is grateful to them.
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I pray you consider, that although the sweete Rose hath prickles, yet the Violet hath none;
I pray you Consider, that although the sweet Rose hath prickles, yet the Violet hath none;
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that it is the sweetnes, and not the prickles, that pleaseth man. As the Violet is sweete, so is it also cooling;
that it is the sweetness, and not the prickles, that Pleases man. As the Violet is sweet, so is it also cooling;
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and such should you wiues be vnto your husbands, for since there are often two vnseemely heats in man, the one of lust, the other of anger:
and such should you wives be unto your Husbands, for since there Are often two unseemly heats in man, the one of lust, the other of anger:
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the woman as a sweet cooling Violet, is to asswage them both.
the woman as a sweet cooling Violet, is to assuage them both.
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For to speake, first of the fire of his lust, how it may be quenched, the Apostle sheweth, to auoyd fornication, let euery man haue his wife.
For to speak, First of the fire of his lust, how it may be quenched, the Apostle shows, to avoid fornication, let every man have his wife.
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It is the wife, and not the harlot, that should quench those lustfull flames. It is better to marry, than to burne.
It is the wife, and not the harlot, that should quench those lustful flames. It is better to marry, than to burn.
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For to man, the wife is giuen a remedie of his lust, a meanes for him to auoid fornication, a sweet cooler to abate this heate.
For to man, the wife is given a remedy of his lust, a means for him to avoid fornication, a sweet cooler to abate this heat.
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Withdraw not therefore this your helpe from your husbands, but giue vnto them (as the Apostle speaketh) due beneuolence; for the woman hath not power ouer her owne body, but the man.
Withdraw not Therefore this your help from your Husbands, but give unto them (as the Apostle speaks) due benevolence; for the woman hath not power over her own body, but the man.
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The which cooling help if she shal deny, when he lawfully requireth it;
The which cooling help if she shall deny, when he lawfully requires it;
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by that she may bee in part a cause, that Satan tempt her husband vnto vncleannesse;
by that she may be in part a cause, that Satan tempt her husband unto uncleanness;
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and for that, make him to blame her as some cause of his folly. It may be a fault in him, at sometime to require it;
and for that, make him to blame her as Some cause of his folly. It may be a fault in him, At sometime to require it;
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yet is thē thy yeelding no fault in thee, if otherwise he will not be satisfied;
yet is them thy yielding no fault in thee, if otherwise he will not be satisfied;
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this is as Augustine speaketh, venialis in vxore, in meretrice damnabilis, pardonable in a wife, though damnable in an harlot. this is as Augustine speaks, venialis in vxore, in meretrice damnabilis, pardonable in a wife, though damnable in an harlot.
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It was an error of Syricius the Pope, who adiudged sinfull euery carnall coniunction of man and woman;
It was an error of Syricius the Pope, who adjudged sinful every carnal conjunction of man and woman;
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abusing those words of the Apostle, That they that were in the flesh could not please God.
abusing those words of the Apostle, That they that were in the Flesh could not please God.
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For God made male and female, he willeth them to increase and fill the earth ; which yet they could not, without carnall coputation;
For God made male and female, he wills them to increase and fill the earth; which yet they could not, without carnal coputation;
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he said not only of mariage, but of the carnall vse of the maried, The bed vndefiled is honorable among all men.
he said not only of marriage, but of the carnal use of the married, The Bed undefiled is honourable among all men.
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The which Gregorie the great acknowledged, Men are not therefore conceiued in sinne, because it is a sin for maried folkes, carnally to know one another:
The which Gregory the great acknowledged, Men Are not Therefore conceived in sin, Because it is a since for married folks, carnally to know one Another:
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for that is a chast worke; and no fault in the maried couple;
for that is a chaste work; and no fault in the married couple;
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because the nuptiall contract, is not exorbitant from faith, God appointing mariage, and the coniunction too;
Because the nuptial contract, is not exorbitant from faith, God appointing marriage, and the conjunction too;
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in that he made them male and female. Wherefore since the bed vndefiled is honorable, a chast worke, in the maried couple:in that he made them male and female. Wherefore since the Bed undefiled is honourable, a chaste work, in the married couple:
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shew your selues cooling Violets to your husbands, Gods ordained remedies for their lust. The other heate, which sometime is vnseemely in man, is the heate of anger:
show your selves cooling Violets to your Husbands, God's ordained remedies for their lust. The other heat, which sometime is unseemly in man, is the heat of anger:
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by which all inflamed, he is caried beyond all bounds of reason, to doe the things that are not good:
by which all inflamed, he is carried beyond all bounds of reason, to do the things that Are not good:
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this also by her milde and patient cariage, the woman must seeke to coole, and to lay the stormes of those blustering winds,
this also by her mild and patient carriage, the woman must seek to cool, and to lay the storms of those blustering winds,
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although it be with the showers of her teares.
although it be with the showers of her tears.
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For although she may not, as Augustine speaketh in the praise of his mother, either in word or deed resist her moued husband; For although she may not, as Augustine speaks in the praise of his mother, either in word or deed resist her moved husband;
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yet to him she must be a cooling Violet, to asswage his anger, & a meanes to bring him to his wonted quiet.
yet to him she must be a cooling Violet, to assuage his anger, & a means to bring him to his wonted quiet.
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And if to thee ô woman, any thing seemeth may be better ordered; as Augustine aduised a matron, so I do thee, Reuerently impart it to thy husband,
And if to thee o woman, any thing seems may be better ordered; as Augustine advised a matron, so I do thee, Reverently impart it to thy husband,
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yet alway follow his authoritie, as thy heads; that all may blesse the peace of your house. yet always follow his Authority, as thy Heads; that all may bless the peace of your house.
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Yea if thy lot should fall so hard, as that thy husband to thee should proue a Nabal, churlish, euill conditioned, yea so wicked that a man may not speake to him, as the very seruants complained of their maister;
Yea if thy lot should fallen so hard, as that thy husband to thee should prove a Nabal, churlish, evil conditioned, yea so wicked that a man may not speak to him, as the very Servants complained of their master;
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yet do thou performe the part of Abigail, in seeking to pacifie those whom he hath offended;
yet do thou perform the part of Abigail, in seeking to pacify those whom he hath offended;
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and in all reuerence when opportunity serueth, impart to thy husband his danger and his fault.
and in all Reverence when opportunity serveth, impart to thy husband his danger and his fault.
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Thus be to your husbands ô ye wiues, sweet cooling Violets, to quench the heate of their lust and anger.
Thus be to your Husbands o you wives, sweet cooling Violets, to quench the heat of their lust and anger.
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And yet before wee leaue this Violet, remember that which in the last we obserued, it is cordial. And yet before we leave this Violet, Remember that which in the last we observed, it is cordial.
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Such is a woman to her husband, when she is loyall. She should not suffer any strange fire to burne on her altar;
Such is a woman to her husband, when she is loyal. She should not suffer any strange fire to burn on her altar;
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nor in her soyle any base stockes to grow, which her husband hath not planted.
nor in her soil any base stocks to grow, which her husband hath not planted.
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Shee must remember that of them two, the Scripture saith, that they are become one flesh, she may not ioyne it to another.
She must Remember that of them two, the Scripture Says, that they Are become one Flesh, she may not join it to Another.
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If he be not loyall, nor keepe faith with her, yet must she with him; she hath vowed it before Christ & his church;
If he be not loyal, nor keep faith with her, yet must she with him; she hath vowed it before christ & his Church;
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she must therefore euer cleaue to her husband, and despise all other; and as the Marigold that opens and shuts with the Sunne;
she must Therefore ever cleave to her husband, and despise all other; and as the Marigold that Opens and shuts with the Sun;
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so alone with him she must open, and with him shut. This is a cordiall comfort, most pleasing to the heart of man.
so alone with him she must open, and with him shut. This is a cordial Comfort, most pleasing to the heart of man.
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For when by her, he receiueth children, that he hath fathered to be heires of his labours, staffe of his old age, in whom his name & memorie is continued;
For when by her, he receiveth children, that he hath fathered to be Heirs of his labours, staff of his old age, in whom his name & memory is continued;
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it is so welcome to his heart, that no cordiall comfort may be compared to it.
it is so welcome to his heart, that no cordial Comfort may be compared to it.
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Neither is she only cordiall in her truth and loyaltie;
Neither is she only cordial in her truth and loyalty;
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but in this, that shee is an hauen of rest in mans greatest troubles, the ease of his griefes, helpe in his sickenes, a sweete companion in all his sorrowes.
but in this, that she is an Haven of rest in men greatest Troubles, the ease of his griefs, help in his sickness, a sweet Companion in all his sorrows.
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For, in silence to ouerpasse the rest, only see in the bed of her husbands sickenes,
For, in silence to overpass the rest, only see in the Bed of her Husbands sickness,
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how, whilest there is hope, she ministereth with care, and feedeth with comfort:
how, whilst there is hope, she Ministereth with care, and feeds with Comfort:
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nay shee, when hope faileth, how against hope, she plieth the Physition, still seeking for help.
nay she, when hope Faileth, how against hope, she plieth the physician, still seeking for help.
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Sometime casting vp her sighes and eies to heauen, often be dewing the earth with her teares, entertaining euery one with a welcome heart, that wil but speak for husbands help.
Sometime casting up her sighs and eyes to heaven, often be dewing the earth with her tears, entertaining every one with a welcome heart, that will but speak for Husbands help.
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How then can there be a more cordiall comfort vnto man, then this? Wherefore with you, ô ye maried wiues, let me leaue this Violet,
How then can there be a more cordial Comfort unto man, then this? Wherefore with you, o you married wives, let me leave this Violet,
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although it grow low, to remēber you of your subiection;
although it grow low, to Remember you of your subjection;
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yet since it is so helpefull, so sweet, so cooling, so cordiall, it is a flower most meet for you;
yet since it is so helpful, so sweet, so cooling, so cordial, it is a flower most meet for you;
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a flower which sheweth you what to your husbands you should be.
a flower which shows you what to your Husbands you should be.
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The last of the flowers is the Rosemary, the which by name, nature, and a continued vse, man challengeth as properly belonging to himselfe.
The last of the flowers is the Rosemary, the which by name, nature, and a continued use, man Challengeth as properly belonging to himself.
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In the which, although it ouertoppeth all the flowers in the garden, boasting mans rule; and the Violet low groweth at his roote:
In the which, although it overtoppeth all the flowers in the garden, boasting men Rule; and the Violet low grows At his root:
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yet let man remember that it helpeth the braine, strengtheneth memorie, and is very medicinable for the head.
yet let man Remember that it Helpeth the brain, strengtheneth memory, and is very medicinable for the head.
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By which is inferred, that as man is to haue the rule ouer his wife,
By which is inferred, that as man is to have the Rule over his wife,
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so he is to rule as the Rosemary, with a sound & not a sicke head, to rule in wisedome;
so he is to Rule as the Rosemary, with a found & not a sick head, to Rule in Wisdom;
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in that wisedome, with which heere Adam inspired, doth acknowledge his wife, to be bone of his bones,
in that Wisdom, with which Here Adam inspired, does acknowledge his wife, to be bone of his bones,
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and flesh of his flesh, the only helper meete for himselfe.
and Flesh of his Flesh, the only helper meet for himself.
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Wherefore if thy wife be not alway pleasing, but hath in her the infirmities of women;
Wherefore if thy wife be not always pleasing, but hath in her the infirmities of women;
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yet of thee Peter requireth, that thou shouldest dwell with her, according to knowledge, and giue her honor as to the weaker vessell.
yet of thee Peter requires, that thou Shouldst dwell with her, according to knowledge, and give her honour as to the Weaker vessel.
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Thou must dwell with her according to knowledge, thy wise patience must be still continued:
Thou must dwell with her according to knowledge, thy wise patience must be still continued:
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thou must giue honor to her, as to the weaker vessell, thou must seeke to please her in her weake desires.
thou must give honour to her, as to the Weaker vessel, thou must seek to please her in her weak Desires.
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Although thy wife should be as the Moone, which alwaies hath her staines and spots, yea and which sometime with her owne disgrace, turneth her body frō the Sunne:
Although thy wife should be as the Moon, which always hath her stains and spots, yea and which sometime with her own disgrace, turns her body from the Sun:
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yet must thou still continue a sunne to her, not only in reaching to her the light of knowledge,
yet must thou still continue a sun to her, not only in reaching to her the Light of knowledge,
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but in releeuing her with thy beames of comfort.
but in relieving her with thy beams of Comfort.
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This is to dwell with her according to knowledge, and as Paul in other words speaketh, to giue vnto her due beneuolence.
This is to dwell with her according to knowledge, and as Paul in other words speaks, to give unto her due benevolence.
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The Philosophers diuiding the mind of man, make reason to sit on high, will to hold the middle, the affections to stand beneath:
The Philosophers dividing the mind of man, make reason to fit on high, will to hold the middle, the affections to stand beneath:
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this reason, may bee compared to man; this will to woman; these affections vnto her desires.
this reason, may be compared to man; this will to woman; these affections unto her Desires.
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Now as the will, will not bee enforced, but ouerwayed with reason, yeeldeth to him her ready consent:
Now as the will, will not be Enforced, but ouerwayed with reason, yields to him her ready consent:
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so must a woman, not by threats and high swelling speeches, but by words of kindnes be woed to giue to her man in their different motions, her due consent.
so must a woman, not by Treats and high swelling Speeches, but by words of kindness be wooed to give to her man in their different motions, her due consent.
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For heare ô ye men, reason doth not enforce, but seeketh to perswade the will.
For hear o you men, reason does not enforce, but seeks to persuade the will.
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And although vnto you it be giuen for to rule, yet despise not the counsel of your wines, remember God made them helpers meete for you.
And although unto you it be given for to Rule, yet despise not the counsel of your wines, Remember God made them helpers meet for you.
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Although it seemed grieuous in wise and faithfull Abrahams sight, to put away the bondwoman and her child, in so hard a matter to hearken to his wife:
Although it seemed grievous in wise and faithful Abrahams sighed, to put away the bondwoman and her child, in so hard a matter to harken to his wife:
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yet to him the Lord commanded saying, In all that Sarah shall say vnto thee, heare her voyce.
yet to him the Lord commanded saying, In all that Sarah shall say unto thee, hear her voice.
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For this is to rule in wisedome, readily to embrace the counsell of thy wife; when thou shalt finde it better than thine owne:
For this is to Rule in Wisdom, readily to embrace the counsel of thy wife; when thou shalt find it better than thine own:
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except Abigail had quenched the coales, that her husband Nabal by his churlishnes had kindled;
except Abigail had quenched the coals, that her husband Nabal by his churlishness had kindled;
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Dauid had not left, by the dawning of the day, any one in Nabals house to make water against the wall. David had not left, by the dawning of the day, any one in Nabals house to make water against the wall.
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Wherefore ô yee men, although the Sunne rule by day, yet let the Moone rule by night:
Wherefore o ye men, although the Sun Rule by day, yet let the Moon Rule by night:
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although you rule abroad, yet let your wiues beare some stroke at home;
although you Rule abroad, yet let your wives bear Some stroke At home;
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although you rule as heads, yet let them rule also, like to such, as were taken out of your sides.
although you Rule as Heads, yet let them Rule also, like to such, as were taken out of your sides.
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Let the Rosemary be in your hands and heads, rule with wisedome, which giueth to euery one, and therefore to your wiues their due.
Let the Rosemary be in your hands and Heads, Rule with Wisdom, which gives to every one, and Therefore to your wives their due.
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Another property of the Rosemary is, it affects the hart:
another property of the Rosemary is, it affects the heart:
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euen so should your hearts ô yee men, in true loue be affected to your wiues.
even so should your hearts o ye men, in true love be affected to your wives.
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This you may obserue in Adam here, no sooner God brought Eue & gaue her to him,
This you may observe in Adam Here, no sooner God brought Eue & gave her to him,
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but forthwith his soule cleaues to her; but forthwith he saith, This is bone of my bones and flesh of my flesh.
but forthwith his soul cleaves to her; but forthwith he Says, This is bone of my bones and Flesh of my Flesh.
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Forthwith he loues her as himselfe. Let euery man (therefore as Paul speaketh) loue his wife, euen as himselfe ; Forthwith he loves her as himself. Let every man (Therefore as Paul speaks) love his wife, even as himself;
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as himselfe, ô Paul, nay more then himselfe, euen as before thou hast said, as Christ loued the Church, and gaue himselfe for it.
as himself, o Paul, nay more then himself, even as before thou hast said, as christ loved the Church, and gave himself for it.
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For consider ô man, what thy wife doth, and hath done for thee.
For Consider o man, what thy wife does, and hath done for thee.
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To thee she yeeldeth, (which before thee nōe might euer touch) to take the mayden flower of her vnconquered selfe, the which once gathered, thou canst neuer restore.
To thee she yields, (which before thee none might ever touch) to take the maiden flower of her unconquered self, the which once gathered, thou Canst never restore.
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For thy sake, she forgetteth her father, and her fathers house, and is now called after thy name.
For thy sake, she forgetteth her father, and her Father's house, and is now called After thy name.
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To thee she giueth her sweet selfe, and all the fruits of her first loue. By thee, shee submitteth her lowlie selfe, to be ruled and ouer-ruled:
To thee she gives her sweet self, and all the fruits of her First love. By thee, she submitteth her lowly self, to be ruled and overruled:
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when yet a while, shee might bee free, not vnder couert, but of full power.
when yet a while, she might be free, not under covert, but of full power.
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And how then canst thou but loue thy wife, which with thee hath left so many knowne pledges of her vnfained loue? To pleasure thee, she breedeth in paine;
And how then Canst thou but love thy wife, which with thee hath left so many known pledges of her unfeigned love? To pleasure thee, she breeds in pain;
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and bringeth forth in sorrow, high priced children, chiefe of mans desires: which are called, not after hers, but after thine and thy fathers name;
and brings forth in sorrow, high priced children, chief of men Desires: which Are called, not After hers, but After thine and thy Father's name;
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these shee bringeth vp with care, gouerneth with loue, in pleasing them, seeking to pleasure thee:
these she brings up with care, Governs with love, in pleasing them, seeking to pleasure thee:
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and how then canst thou but loue thy wife, of whom thou hast receiued children, the surest pledges of a womans loue? If God hath shut vp her wombe,
and how then Canst thou but love thy wife, of whom thou hast received children, the Surest pledges of a woman's love? If God hath shut up her womb,
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and for thy sins withholds from thee this desired blessing:
and for thy Sins withholds from thee this desired blessing:
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yet at bord and at bed, at home and abroad, shee performeth to thee so many kind offices of her sweetest loue;
yet At board and At Bed, At home and abroad, she Performeth to thee so many kind Offices of her Sweetest love;
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that thou canst not but confesse, that Elcanah did to barren Anna, that thou art better to her, nay that she is better to thee, than many sonnes.
that thou Canst not but confess, that Elkanah did to barren Anna, that thou art better to her, nay that she is better to thee, than many Sons.
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Surely as Chrysostom speaketh, that beautie was giuen to a woman, lust vnto man; sheweth nothing else; Surely as Chrysostom speaks, that beauty was given to a woman, lust unto man; shows nothing Else;
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but that this by the Almightie was therefore done, that the wife might bee beloued of her man. but that this by the Almighty was Therefore done, that the wife might be Beloved of her man.
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Wherefore as S. Paul speaketh to the Colossians, so I to you; Husbands loue your wiues, and bee not bitter vnto them.
Wherefore as S. Paul speaks to the colossians, so I to you; Husbands love your wives, and be not bitter unto them.
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For your bitter dealings, nay speeches, nay lookes, (for kindnes is killed by a bitter looke) abates the sweetnes of a womans loue,
For your bitter dealings, nay Speeches, nay looks, (for kindness is killed by a bitter look) abates the sweetness of a woman's love,
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and maketh them hate where they are bound to loue.
and makes them hate where they Are bound to love.
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Wherefore ô ye men, as the Rosemary affecteth your heads, and moueth you in wisedome for to rule;
Wherefore o you men, as the Rosemary affects your Heads, and moves you in Wisdom for to Rule;
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so let it also affect your hearts, and moue you in kindnes for to loue.
so let it also affect your hearts, and move you in kindness for to love.
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Remember, of all the creatures God had made, he found none, worthy a mans best loue,
remember, of all the creatures God had made, he found none, worthy a men best love,
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and that therefore he made the woman to be an helper meete for him.
and that Therefore he made the woman to be an helper meet for him.
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Do not ouer much tote on their faults, and please your discontented humors with their wants: Do not over much tote on their Faults, and please your discontented humours with their Wants:
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this beseemeth not your wisedome, nor your loue.
this beseems not your Wisdom, nor your love.
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For as Zanchius speaketh, He truly loueth who when he findeth in his wife some things that do displease, not well beseeming her, and scarse agreeing with his profit;
For as Zanchius speaks, He truly loves who when he finds in his wife Some things that do displease, not well beseeming her, and scarce agreeing with his profit;
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doth yet loue her, and performe the duties of a good husband to her. Which, as Chrysostom speaketh, hideth her wants, and gratifieth her in her due desires;
does yet love her, and perform the duties of a good husband to her. Which, as Chrysostom speaks, Hideth her Wants, and gratifieth her in her due Desires;
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which saith not to her, this is thine and that is thine;
which Says not to her, this is thine and that is thine;
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but which rather saith, all is thine, & I am thine, this is not the speech of him that flattereth,
but which rather Says, all is thine, & I am thine, this is not the speech of him that Flattereth,
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but rather of him that wisely loueth. but rather of him that wisely loves.
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Wherefore ô ye men, although the high growing Rosemary, sheweth your rule, yet let it remember you to rule in wisdome, to rule in loue.
Wherefore o you men, although the high growing Rosemary, shows your Rule, yet let it Remember you to Rule in Wisdom, to Rule in love.
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And yet before I leaue this scepter of your rule with you, consider in the third place, that the Rosemary (in summer and winter) is alway greene;
And yet before I leave this sceptre of your Rule with you, Consider in the third place, that the Rosemary (in summer and winter) is always green;
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euen so should men alway continue, true and loyall to their wiues;
even so should men always continue, true and loyal to their wives;
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the same in loue and loyaltie at the last, the which vnto them they were at first;
the same in love and loyalty At the last, the which unto them they were At First;
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they should in summer and winter be alwaies greene.
they should in summer and winter be always green.
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Man should not onely forsake father and mother, and all strange flesh, but euen to the last still he should cleaue vnto his wife.
Man should not only forsake father and mother, and all strange Flesh, but even to the last still he should cleave unto his wife.
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As the Wiseman speaketh, he should content himselfe with the water of his owne well, of strange waters he should not drinke. As the Wiseman speaks, he should content himself with the water of his own well, of strange waters he should not drink.
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For when God made woman, he tooke not two, but one ribbe from man; neither did he ioyne in mariage two, but one woman vnto man;
For when God made woman, he took not two, but one rib from man; neither did he join in marriage two, but one woman unto man;
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and of them two hee said, hee spake not of more, they shall be one flesh.
and of them two he said, he spoke not of more, they shall be one Flesh.
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Those whom God hath ioyned together, thou seekest to sunder, and transgressest the holy ordinance of the highest, in that thou couplest thy bodie to another, Those whom God hath joined together, thou Seekest to sunder, and transgressest the holy Ordinance of the highest, in that thou couplest thy body to Another,
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and defilest the bed that should bee vndefiled. But yet feare, howsoeuer thou canst beguile and blind the world, thou canst not God:
and defilest the Bed that should be undefiled. But yet Fear, howsoever thou Canst beguile and blind the world, thou Canst not God:
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Fornicators and adulterers God will iudge. Fornicators and Adulterers God will judge.
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If thy wife should walke after thee in that sinfull way, and should beare for thee strange children (which although thou fatherest,
If thy wife should walk After thee in that sinful Way, and should bear for thee strange children (which although thou fatherest,
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yet thou didst not beget) to sit at thy fires, and to inherit thy goods;
yet thou didst not beget) to fit At thy fires, and to inherit thy goods;
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thou shewedst her the way by thy ill example, and with vncleannes, God hath iustly punished thy vncleane selfe.
thou shewedst her the Way by thy ill Exampl, and with uncleanness, God hath justly punished thy unclean self.
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Wherefore despise not, O man, the wife of thy youth, nor let her first loue bee euer forgotten;
Wherefore despise not, Oh man, the wife of thy youth, nor let her First love be ever forgotten;
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keepe thy vowed faith with her, of which both God and his Church are witnes.
keep thy vowed faith with her, of which both God and his Church Are witness.
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Honour the holy ordinance of the highest, he hath ioyned thee to one, and not to many; Honour the holy Ordinance of the highest, he hath joined thee to one, and not to many;
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he hath willed thee to cleane to one, and to forsake all other:
he hath willed thee to clean to one, and to forsake all other:
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he hath said, that you two are but one flesh, that thou hast not power ouer thine owne bodie but thy wife.
he hath said, that you two Are but one Flesh, that thou hast not power over thine own body but thy wife.
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Thou maist not therefore with the wreck of thy faith, breach of Gods ordinance, to the wrong of thy wife, hurt of thy soule, ill example of other, defile the bed which should be vndefiled,
Thou Mayest not Therefore with the wreck of thy faith, breach of God's Ordinance, to the wrong of thy wife, hurt of thy soul, ill Exampl of other, defile the Bed which should be undefiled,
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and pollute thy bodie with other women, which onely belongeth to thy wife. Be therefore true and loyall to your wiues, O ye married men:
and pollute thy body with other women, which only belongeth to thy wife. Be Therefore true and loyal to your wives, Oh you married men:
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you are their heads, thereby you shall teach them to bee loyall to you.
you Are their Heads, thereby you shall teach them to be loyal to you.
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Let this ros marinus, this flower of men, ensigne of your wisedome, loue, and loyaltie, bee carried not only in your hands,
Let this ros marinus, this flower of men, ensign of your Wisdom, love, and loyalty, be carried not only in your hands,
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but in your heads and harts, that by this your wiues may vnderstand, how much they are beholding and endebted to you.
but in your Heads and hearts, that by this your wives may understand, how much they Are beholding and indebted to you.
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Thus haue I scattered my flowers, the Prime-rose amongst you all, let God giue Eue to Adam, let all your mariages begin in the Lord.
Thus have I scattered my flowers, the Primrose among you all, let God give Eue to Adam, let all your marriages begin in the Lord.
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Amongst you maidens, the Maidens-blush, Eue is brought and giuen vnto Adam ; so should you by your parents bee giuen vnto men;
among you maidens, the Maiden's blush, Eue is brought and given unto Adam; so should you by your Parents be given unto men;
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it doth not stand with a maidens modestie for to goe and giue her selfe. Amidst you maried wiues, the sweete, cooling, cordiall, and low-growing Violet;
it does not stand with a maidens modesty for to go and give her self. Amid you married wives, the sweet, cooling, cordial, and low-growing Violet;
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although God made Eue subiect, yet hee made her an helper meete for man. And lastly among you men, the Rosemary the flower of men;
although God made Eue Subject, yet he made her an helper meet for man. And lastly among you men, the Rosemary the flower of men;
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although God hath giuen you to rule ouer your wiues, yet rule them in wisedome;
although God hath given you to Rule over your wives, yet Rule them in Wisdom;
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you are their heads, respect them in loue, they are bone of your bones, and flesh of your flesh:
you Are their Heads, respect them in love, they Are bone of your bones, and Flesh of your Flesh:
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and in loyaltie euer cleaue to them, for with them you are become (and so should remaine, distasting all other) one flesh.
and in loyalty ever cleave to them, for with them you Are become (and so should remain, distasting all other) one Flesh.
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Now what remaineth, but that we beseech our heauenly Father, to plant these sweete flowers in the garden of your hearts,
Now what remains, but that we beseech our heavenly Father, to plant these sweet flowers in the garden of your hearts,
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and to water them from aboue with the sweete dewes of his heauenly grace:
and to water them from above with the sweet dews of his heavenly grace:
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that you may daily reape the fruites of all happie content, to your mutuall comforts in this life,
that you may daily reap the fruits of all happy content, to your mutual comforts in this life,
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and encrease of blisse in the life to come.
and increase of bliss in the life to come.
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The which the Lord giue you for his Sonne Christ Iesus sake, to whom with the Father,
The which the Lord give you for his Son christ Iesus sake, to whom with the Father,
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and the blessed Spirit, be all power, maiestie and dominion, both now and euermore. Amen. FINIS.
and the blessed Spirit, be all power, majesty and dominion, both now and evermore. Amen. FINIS.
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A SICK MANS GLASSE. ISAIAH 38.1.2.3. About that time was Hezechiah sicke vnto the death. And the Prophet Isaiah the sonne of Amos came vnto him, saying;
A SICK MANS GLASS. ISAIAH 38.1.2.3. About that time was Hezekiah sick unto the death. And the Prophet Isaiah the son of Amos Come unto him, saying;
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Thus saith the Lord, set thy house in order, for thou must die, and shalt not liue.
Thus Says the Lord, Set thy house in order, for thou must die, and shalt not live.
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Then Hezechiah turned his face to the wall, and besought the Lord, saying:
Then Hezekiah turned his face to the wall, and besought the Lord, saying:
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Now I pray thee Lord remember, how I haue walked before thee in truth, and with a perfect heart,
Now I pray thee Lord Remember, how I have walked before thee in truth, and with a perfect heart,
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and haue done that which is pleasing in thy sight: and Hezechiah wept sore. THis Scripture diuides it selfe into two principall parts:
and have done that which is pleasing in thy sighed: and Hezekiah wept soar. THis Scripture divides it self into two principal parts:
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whereof the first is, the message done to Hezechiah whilest he was sicke, contained in the first verse, About that time, &c. The second is, the behauiour of Hezechiah when he had heard the message, remembred in the two next verses, Then Hezechiah turned his face, &c. In the message we are to obserue these fiue points, first the time when it was done, About that time. Secondly, the person to whom it was done, to Hezechiah that was sicke.
whereof the First is, the message done to Hezekiah whilst he was sick, contained in the First verse, About that time, etc. The second is, the behaviour of Hezekiah when he had herd the message, remembered in the two next Verses, Then Hezekiah turned his face, etc. In the message we Are to observe these fiue points, First the time when it was done, About that time. Secondly, the person to whom it was done, to Hezekiah that was sick.
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Thirdly, the person by whom it was done, by Isaiah the Prophet, sent vnto him from the Lord.
Thirdly, the person by whom it was done, by Isaiah the Prophet, sent unto him from the Lord.
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Fourthly, the message it selfe, Set thine house in order.
Fourthly, the message it self, Set thine house in order.
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Fiftly, the reason why the King is aduised so to doe, Thou must die, thou shalt not liue.
Fifty, the reason why the King is advised so to do, Thou must die, thou shalt not live.
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In the behauiour of Hezechiah, when this message was thus deliuered to him, we are to consider these three especiall points.
In the behaviour of Hezekiah, when this message was thus Delivered to him, we Are to Consider these three especial points.
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First, that he turnes his face vnto the wall.
First, that he turns his face unto the wall.
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Secondly, that hee prayeth, Now I pray thee Lord remember, how I haue walked before thee in truth,
Secondly, that he Prayeth, Now I pray thee Lord Remember, how I have walked before thee in truth,
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and with a perfect heart, and haue done that which is pleasing in thy sight. and with a perfect heart, and have done that which is pleasing in thy sighed.
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Thirdly, that he wept sore. Of which when wee haue briefly spoken, wee will seeke to applie it,
Thirdly, that he wept soar. Of which when we have briefly spoken, we will seek to apply it,
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first to this auditorie, and then to this our brother deceased. First of the first.
First to this auditory, and then to this our brother deceased. First of the First.
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Concerning the time of Hezechias sicknes, and so consequently of this message done vnto him, there is great question among the learned.
Concerning the time of Hezekiah sickness, and so consequently of this message done unto him, there is great question among the learned.
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Of whom some in their writings deliuer that it befell him, during the time that Senacharib had enclosed him in Ierusalem,
Of whom Some in their writings deliver that it befell him, during the time that Senacharib had enclosed him in Ierusalem,
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and there lay in siege before it.
and there lay in siege before it.
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Other (whose opinion I think more meete to follow) that not then, but shortly after; Other (whose opinion I think more meet to follow) that not then, but shortly After;
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euen after that the Lord had sent his Angell, to destroy of the armie of that proud vaunting and blaspheming Prince,
even After that the Lord had sent his Angel, to destroy of the army of that proud vaunting and blaspheming Prince,
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an hundred fourescore and fiue thousand, and had put an hooke in his nostrils, and had led him back the same way he came, without any hurt done to Hezechiah or Ierusalem.
an hundred fourescore and fiue thousand, and had put an hook in his nostrils, and had led him back the same Way he Come, without any hurt done to Hezekiah or Ierusalem.
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Thus then, when Hezechiah and his people were ioying, in this their so great and strange deliuerance, Hezechiah their King, the very light of Israel and breath of their nostrils, is strooken with a grieuous sicknes,
Thus then, when Hezekiah and his people were joying, in this their so great and strange deliverance, Hezekiah their King, the very Light of Israel and breath of their nostrils, is strooken with a grievous sickness,
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and hath this message sent vnto him from the Lord, that he must die, and shall not liue.
and hath this message sent unto him from the Lord, that he must die, and shall not live.
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O earth, how vnstable are thy ioyes, and how are all thy sweetes sauced with sowre!
O earth, how unstable Are thy Joys, and how Are all thy sweets sauced with sour!
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The brightest sunne of mans prosperitie is often clowded, nay it hath a time appointed by the highest, wherein it must set.
The Brightest sun of men Prosperity is often clouded, nay it hath a time appointed by the highest, wherein it must Set.
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The second thing to be considered, is the partie to whom this message was sent, it was to King Hezechiah, which was then grieuously sick.
The second thing to be considered, is the party to whom this message was sent, it was to King Hezekiah, which was then grievously sick.
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Behold Kings haue no priuiledge from sicknes, no charter from death: nay it was to a good King, which did vprightly in the sight of God,
Behold Kings have no privilege from sickness, no charter from death: nay it was to a good King, which did uprightly in the sighed of God,
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like as Dauid before him, whom God prospered in all things that he tooke in hand;
like as David before him, whom God prospered in all things that he took in hand;
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yet was this good King, as though he were vnworthie to enioy the late deliuerance giuen to his people, strooken with the plague, the very feare of the world, and marke of Gods wrath.
yet was this good King, as though he were unworthy to enjoy the late deliverance given to his people, strooken with the plague, the very Fear of the world, and mark of God's wrath.
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If God deale so with Kings, what are we to looke for, the very meane of the people? If thus with good Kings and them of the household of faith;
If God deal so with Kings, what Are we to look for, the very mean of the people? If thus with good Kings and them of the household of faith;
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what shall hee doe vnto those which walke in the waies of the world, and haue not God before their eyes? Let therefore all flesh heare the message sent vnto them from the Lord, Thou must die, thou shalt not liue.
what shall he do unto those which walk in the ways of the world, and have not God before their eyes? Let Therefore all Flesh hear the message sent unto them from the Lord, Thou must die, thou shalt not live.
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You heare to whom this message was sent, now in the third place consider from whom he receiued it.
You hear to whom this message was sent, now in the third place Consider from whom he received it.
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It was from Isaiah the Prophet.
It was from Isaiah the Prophet.
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It was from that Isaiah, to whom a little before he sent the chiefe of his Princes, to entreate him to lift vp his prayers for them to the Lord.
It was from that Isaiah, to whom a little before he sent the chief of his Princes, to entreat him to lift up his Prayers for them to the Lord.
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It was from that Isaiah which in their greatest feare prophecies deliuerance to the people, destruction to Senacharib and his host. It was from that Isaiah which in their greatest Fear prophecies deliverance to the people, destruction to Senacharib and his host.
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It was from that Isaiah whose words he honoured as the oracles of truth, and whose person as the beloued seruant of the most high God:
It was from that Isaiah whose words he honoured as the oracles of truth, and whose person as the Beloved servant of the most high God:
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from him hee receiued this comfortlesse speech, Set thine house in order, thou must die, thou shalt not liue.
from him he received this comfortless speech, Set thine house in order, thou must die, thou shalt not live.
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And yet not from him but from the Lord, for hee was but Gods mouth, Gods messenger,
And yet not from him but from the Lord, for he was but God's Mouth, God's Messenger,
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and therefore here he saith, Thus saith the Lord, Set thine house in order, thou must die.
and Therefore Here he Says, Thus Says the Lord, Set thine house in order, thou must die.
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This cut off all his hopes, this put an end to all his desires, this stopped the mouthes of all such of his Princes and seruants, which fed his sicke soule with a vaine hope of life,
This Cut off all his hope's, this put an end to all his Desires, this stopped the mouths of all such of his Princes and Servants, which fed his sick soul with a vain hope of life,
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and hurt some desire of his recouerie. Whatsoeuer man saith, or thou wouldest, thus saith the Lord.
and hurt Some desire of his recovery. Whatsoever man Says, or thou Wouldst, thus Says the Lord.
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And what is that hee saith, which is the fourth thing we proposed to be obserued? Giue order for thy house, or set thy house in order, dispose of the estate of thy kingdome,
And what is that he Says, which is the fourth thing we proposed to be observed? Give order for thy house, or Set thy house in order, dispose of the estate of thy Kingdom,
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and of thy worldly affaires, make thy will, and that with speed, lest thou be preuented by death.
and of thy worldly affairs, make thy will, and that with speed, lest thou be prevented by death.
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What meanest thou Isaiah thus to speak? thou seemest to many to be a miserable comforter of the sick, too much to daunt his fainting spirits, too much to trouble his affrighted soule.
What Meanest thou Isaiah thus to speak? thou seemest to many to be a miserable comforter of the sick, too much to daunt his fainting spirits, too much to trouble his affrighted soul.
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And indeed, with such speeches, not only the sicke, but the standers by, are seldom pleased.
And indeed, with such Speeches, not only the sick, but the standers by, Are seldom pleased.
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Yet this was the word which the Lord God put into the mouth of his Prophet,
Yet this was the word which the Lord God put into the Mouth of his Prophet,
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and which he commanded him to deliuer to his sicke King. Put thine house in order, thou must die.
and which he commanded him to deliver to his sick King. Put thine house in order, thou must die.
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Heare O my brethren of the Ministerie, which should be the children of the Prophets, what plainly without all mincing you should speake;
Hear Oh my brothers of the Ministry, which should be the children of the prophets, what plainly without all mincing you should speak;
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and heare O ye worthies and great men of the world, what with patience on the bed of your sicknes, you must be content to heare, set your house in order, you must die.
and hear Oh the worthies and great men of the world, what with patience on the Bed of your sickness, you must be content to hear, Set your house in order, you must die.
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Neither must you thinke that this was only required of Hezechiah to set in order his house, and temporall affaires;
Neither must you think that this was only required of Hezekiah to Set in order his house, and temporal affairs;
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but principally and aboue all other, he was to set his soule in order, & to make it ready for the Lord.
but principally and above all other, he was to Set his soul in order, & to make it ready for the Lord.
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For he knew that after death he should bee brought into Gods presence;
For he knew that After death he should be brought into God's presence;
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to giue account of his stewardship, how hee had liued, how he had ruled, and to receiue according to the things he had done in his life, were they good or euill. to give account of his stewardship, how he had lived, how he had ruled, and to receive according to the things he had done in his life, were they good or evil.
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To the end therefore that he might haue a prepared soule, and bee as the Bride that had made her self ready, that he might with aged Simeon depart in peace,
To the end Therefore that he might have a prepared soul, and be as the Bride that had made her self ready, that he might with aged Simeon depart in peace,
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and with ioy approch the presence of his Master the King, is here aduised by the Prophet, to set his house, himselfe, his soule in order.
and with joy approach the presence of his Master the King, is Here advised by the Prophet, to Set his house, himself, his soul in order.
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Marke the reasō (which ye is fift thing we obserued in the message) a forcible motiue to perswade Hezechiah to set his house in order, Thou must die, thou shalt not liue.
Mark the reason (which you is fift thing we observed in the message) a forcible motive to persuade Hezekiah to Set his house in order, Thou must die, thou shalt not live.
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Men for the most in the extremitie of their sicknes, do hope for life, and if they bee beaten from their hopes,
Men for the most in the extremity of their sickness, do hope for life, and if they be beaten from their hope's,
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yet they will not be driuen from their desires.
yet they will not be driven from their Desires.
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But here to the end that the King might be driuen from all hope and desire of life, he deliuers this message to him from the Lord, Thou must die ;
But Here to the end that the King might be driven from all hope and desire of life, he delivers this message to him from the Lord, Thou must die;
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and lest he should feede his soule, or be fed by other, with any vaine hope of life, he further addeth, Thou shalt not liue. This seemeth a very hard and distastfull speech to be spoken to the sicke, which few will abide:
and lest he should feed his soul, or be fed by other, with any vain hope of life, he further adds, Thou shalt not live. This seems a very hard and distasteful speech to be spoken to the sick, which few will abide:
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yet is it full of true charitie and Christian dutie.
yet is it full of true charity and Christian duty.
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For by this meanes the sicke soule is better moued to remember her selfe, to bewaile her sinnes,
For by this means the sick soul is better moved to Remember her self, to bewail her Sins,
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and in a good hope of mercie, to make her selfe readie for her God. The which all you may behold here verified vpon this summons made in this King.
and in a good hope of mercy, to make her self ready for her God. The which all you may behold Here verified upon this summons made in this King.
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Thus much for the message deliuered to the King. Now let vs consider the Kings behauiour vpon the deliuerie of this message.
Thus much for the message Delivered to the King. Now let us Consider the Kings behaviour upon the delivery of this message.
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He turneth to the wall, he prayeth, he weepeth. First, He turneth to the wall.
He turns to the wall, he Prayeth, he weeps. First, He turns to the wall.
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Why? doth he it in contempt of the Prophet, repining at the message that was sent vnto him,
Why? does he it in contempt of the Prophet, repining At the message that was sent unto him,
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as the manner of some is, which turne aside their heads, when they like not that which is spoken to them? No, he doth not disdaine at the message,
as the manner of Some is, which turn aside their Heads, when they like not that which is spoken to them? No, he does not disdain At the message,
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neither doth he here complaine of any his hard vsage;
neither does he Here complain of any his hard usage;
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but since he could not for his infirmitie goe into the Temple, hee turnes his sick selfe vnto the wall of the Temple, but since he could not for his infirmity go into the Temple, he turns his sick self unto the wall of the Temple,
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as Ierome out of the Rabbines noteth, withdrawing himselfe from the world and all worldly helpe,
as Jerome out of the Rabbis notes, withdrawing himself from the world and all worldly help,
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and in the humblenes of his soule acknowledging that the word of the Lord is good, which he hath spoken by this Prophet.
and in the humbleness of his soul acknowledging that the word of the Lord is good, which he hath spoken by this Prophet.
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Thus Hezechiah here seekes not to runne away from God, or to hide himselfe from his presence:
Thus Hezekiah Here seeks not to run away from God, or to hide himself from his presence:
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but presenting his sinfull soule before his Maiestie, he begins to prepare himselfe, and according to the aduice of the Prophet to set his soule in order.
but presenting his sinful soul before his Majesty, he begins to prepare himself, and according to the Advice of the Prophet to Set his soul in order.
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And therefore, to the end he might not be interrupted in his prayers, and priuate meditations,
And Therefore, to the end he might not be interrupted in his Prayers, and private meditations,
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nor haue his senses or minde withdrawne, by the speech or view of any that should come into his presence;
nor have his Senses or mind withdrawn, by the speech or view of any that should come into his presence;
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hee turneth from his Nobles and friends, he turneth from the companie, he turneth to the wall of Gods Temple,
he turns from his Nobles and Friends, he turns from the company, he turns to the wall of God's Temple,
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and by this his gesture sheweth, that according to the commaund of God, hee seekes in a serious manner, to set his soule in order,
and by this his gesture shows, that according to the command of God, he seeks in a serious manner, to Set his soul in order,
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and to make it readie for the Lord.
and to make it ready for the Lord.
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The which may the better appeare, in that which in the second place we obserued, which is, and he prayed: for by this it appeareth,
The which may the better appear, in that which in the second place we observed, which is, and he prayed: for by this it appears,
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why he turned vnto the wall, euen that he might powre forth his soule in a greater deuotion before the Lord:
why he turned unto the wall, even that he might pour forth his soul in a greater devotion before the Lord:
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and therefore, after hee had turned to the wall, he prayeth, saying;
and Therefore, After he had turned to the wall, he Prayeth, saying;
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Now O Lord I pray thee remember mee, how I haue walked before thee in trueth, Now Oh Lord I pray thee Remember me, how I have walked before thee in truth,
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and with a perfect hart, and haue done that which is good in thy sight. and with a perfect heart, and have done that which is good in thy sighed.
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Hee doth not here lay open his former godly life, or boast before the Lord of his well doing;
He does not Here lay open his former godly life, or boast before the Lord of his well doing;
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as though God were therefore beholding to him, and in his debt, and bound to giue eare vnto his prayers;
as though God were Therefore beholding to him, and in his debt, and bound to give ear unto his Prayers;
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but seeking for his best comfort, in this time of his extreame distresse, hee turnes from his Nobles and friends, from his honour and kingdome,
but seeking for his best Comfort, in this time of his extreme distress, he turns from his Nobles and Friends, from his honour and Kingdom,
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and turnes to the wall of Gods Temple, turnes vnto God, and prayeth, saying, Now Lord I beseech thee remember me, now in the bed of my sicknes,
and turns to the wall of God's Temple, turns unto God, and Prayeth, saying, Now Lord I beseech thee Remember me, now in the Bed of my sickness,
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now when nothing in the world can yeeld me comfort, now when my Nobles, honour and kingdome must leaue,
now when nothing in the world can yield me Comfort, now when my Nobles, honour and Kingdom must leave,
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and cannot helpe me, now Lord I beseech thee remember mee.
and cannot help me, now Lord I beseech thee Remember me.
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And what aboue all would he haue God then to remember? that I haue walked before thee, not in falsehood, but in truth ;
And what above all would he have God then to Remember? that I have walked before thee, not in falsehood, but in truth;
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not with a dissembling, but with a perfect heart;
not with a dissembling, but with a perfect heart;
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and that I haue done, not that which is euill, but which is pleasing in thy sight.
and that I have done, not that which is evil, but which is pleasing in thy sighed.
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As if he would haue said, It was thy grace that gaue me such an heart,
As if he would have said, It was thy grace that gave me such an heart,
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so to walke, and so to doe:
so to walk, and so to do:
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take not away thy grace and fauour from me, but thou which hast made me well to liue, now O Lord remember me, and make me well to die.
take not away thy grace and favour from me, but thou which hast made me well to live, now Oh Lord Remember me, and make me well to die.
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My kingdome, wealth and worldly friends, do not now yeeld vnto me the least of comforts,
My Kingdom, wealth and worldly Friends, do not now yield unto me the least of comforts,
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but are matter rather of my griefe and trouble:
but Are matter rather of my grief and trouble:
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but my comfort is in thee O my God, and in thy mercies, that thou hast made me walke before thee in truth and with a perfect heart,
but my Comfort is in thee O my God, and in thy Mercies, that thou hast made me walk before thee in truth and with a perfect heart,
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and to doe that which is good in thy sight.
and to do that which is good in thy sighed.
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Yea Hezechiah comfort thy selfe in thy well deeded life, for thus saith the Spirit, Write, from henceforth blessed are the dead that die in the Lord, they shall rest from their labours,
Yea Hezekiah Comfort thy self in thy well deeded life, for thus Says the Spirit, Write, from henceforth blessed Are the dead that die in the Lord, they shall rest from their labours,
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and (when all things else shall forsake them) their workes shall follow them. You haue heard how Hezechiah prayed:and (when all things Else shall forsake them) their works shall follow them. You have herd how Hezekiah prayed:
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now in the third place it followeth to consider that he wept very sore.
now in the third place it follows to Consider that he wept very soar.
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And why? was it for the paines hee then endured? Indeede the plaguie sores are very grieuous.
And why? was it for the pains he then endured? Indeed the plaguy sores Are very grievous.
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Or was it because hee was foorthwith to die, to leaue his kingdome and the glory of it? He knew with Heliah that he was no better then his fathers.
Or was it Because he was forthwith to die, to leave his Kingdom and the glory of it? He knew with Elijah that he was no better then his Father's.
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Or was it because he was to leaue his kingdome, in that dangerous time, without a knowne successor? These were pious teares of a most pious Prince.
Or was it Because he was to leave his Kingdom, in that dangerous time, without a known successor? These were pious tears of a most pious Prince.
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Yet was not this the onely cause of his teares, but when vpon the view of himselfe and of his doings, hee saw himselfe many waies faultie, hee bewailed his sinnes which hee had committed,
Yet was not this the only cause of his tears, but when upon the view of himself and of his doings, he saw himself many ways faulty, he bewailed his Sins which he had committed,
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and bedewed with teares his many ouersights;
and bedewed with tears his many oversights;
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being grieued at the very heart, that in a more forward zeale hee had not sought the honour of his God.
being grieved At the very heart, that in a more forward zeal he had not sought the honour of his God.
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These were the causes of Hezechias teares, and thus did he on the bed of his sicknes, with teares, prayers,
These were the Causes of Hezekiah tears, and thus did he on the Bed of his sickness, with tears, Prayers,
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and turning himselfe from the world vnto his God, seeke to set his house in order,
and turning himself from the world unto his God, seek to Set his house in order,
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and to prepare his soule for the presence of his God.
and to prepare his soul for the presence of his God.
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Now since these funerall speeches should rather serue to the instruction of the liuing, than to the idle commendation of the dead:
Now since these funeral Speeches should rather serve to the instruction of the living, than to the idle commendation of the dead:
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let vs seeke to applie that which hath bin spoken to you heere assembled, to do this last duty to your deceased brother.
let us seek to apply that which hath been spoken to you Here assembled, to do this last duty to your deceased brother.
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In the handling of which, that wee may the more orderly proceed, first, obserue the summons made vnto you;
In the handling of which, that we may the more orderly proceed, First, observe the summons made unto you;
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You must die, you shall not liue.
You must die, you shall not live.
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Secondly, the end why this summons is made vnto you, that you should set your house, your soules in order.
Secondly, the end why this summons is made unto you, that you should Set your house, your Souls in order.
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Thirdly, the manner how you should set your selues in order, most liuely shewed in the person of Hezechiah: first, by turning from the world vnto God. Secōdly, by praying vnto God.
Thirdly, the manner how you should Set your selves in order, most lively showed in the person of Hezekiah: First, by turning from the world unto God. Secōdly, by praying unto God.
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Lastly, in weeping and bewayling your many wants and imperfections. Concerning the summons:
Lastly, in weeping and bewailing your many Wants and imperfections. Concerning the summons:
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amongst many other, God sends forth foure Sumners, to summō al flesh vnto his high court of iustice.
among many other, God sends forth foure Sumners, to summon all Flesh unto his high court of Justice.
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First old-age, to shew vnto man that he is declining, and that his hoary head waxeth white vnto the haruest;
First Old age, to show unto man that he is declining, and that his hoary head Waxes white unto the harvest;
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but old-age yet dreames of long life, and putteth off to prepare himselfe for the Lord.
but Old age yet dreams of long life, and putteth off to prepare himself for the Lord.
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Whereupon the Lord sendeth another Sumner, the voice of the Preacher; to remember man that he is earth, and that he must to earth againe:
Whereupon the Lord sends Another Sumner, the voice of the Preacher; to Remember man that he is earth, and that he must to earth again:
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this earth heareth and acknowledgeth to be true, yet he feedeth God with vaine delayes,
this earth hears and acknowledgeth to be true, yet he feeds God with vain delays,
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and speaketh to his vnreadie soule, thy time is not yet come, yet it is good being heere.
and speaks to his unready soul, thy time is not yet come, yet it is good being Here.
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Whereupon the Lord sendeth his third Sumner, that is, all grieuing sicknes, which paineth the bodie, vnquieteth the minde, which maketh their wonted pleasures very irkesome to them;
Whereupon the Lord sends his third Sumner, that is, all grieving sickness, which paineth the body, vnquieteth the mind, which makes their wonted pleasures very irksome to them;
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yet sicke man, then feedeth himselfe with a vaine hope of life, seeketh to the Physition, but not to God;
yet sick man, then feeds himself with a vain hope of life, seeks to the physician, but not to God;
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and if to God, yet then it is with his hartiest prayers, that he might liue.
and if to God, yet then it is with his heartiest Prayers, that he might live.
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Whereupon the Lord seeing the sonnes of Adam thus to shift his presence, he sendeth forth his last Sumner, fearful death, which perforce, without delay,
Whereupon the Lord seeing the Sons of Adam thus to shift his presence, he sends forth his last Sumner, fearful death, which perforce, without Delay,
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or farther shifting, bringeth man, before he is prepared, to Gods high court of iustice, there to receiue his finall doome:
or farther shifting, brings man, before he is prepared, to God's high court of Justice, there to receive his final doom:
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this is that which is heere mentioned, Thou must die, thou shalt not liue.
this is that which is Here mentioned, Thou must die, thou shalt not live.
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Although thou wast that goodly tree of which Daniel maketh mention, whose top reacheth vp to heauen,
Although thou wast that goodly tree of which daniel makes mention, whose top reaches up to heaven,
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and whose branches ouer-spread the quarters of the earth:
and whose branches overspread the quarters of the earth:
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yet if the most high shall send his watch-man to hew thee downe, downe thou must, thou canst not stand;
yet if the most high shall send his watchman to hew thee down, down thou must, thou Canst not stand;
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thy leaues shall wither, thy fruit shall fall.
thy leaves shall wither, thy fruit shall fallen.
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Although thou wast as faithfull as Abraham, pious as Daniel, powerfull as Eliah, beloued as Dauid, and mights liue so many hundred yeeres,
Although thou wast as faithful as Abraham, pious as daniel, powerful as Elijah, Beloved as David, and mights live so many hundred Years,
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as the Fathers are said in the first age of the world:
as the Father's Are said in the First age of the world:
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yet in the end, of thee it shall be spoken, which was said of them, And they died.
yet in the end, of thee it shall be spoken, which was said of them, And they died.
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Nay although thou haddest the vtmost of Physickes skill, and the Physitiō waited in thee euery change,
Nay although thou Hadst the utmost of Physics skill, and the physician waited in thee every change,
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although thy friends (the comfort of the sicke) enuiron thy bed, and thy pious children powre forth tearefull prayers for thy longer life:
although thy Friends (the Comfort of the sick) environ thy Bed, and thy pious children pour forth tearful Prayers for thy longer life:
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yet loth to depart, thou must take them by the hand, and if thou wilt not set thine house in order, yet thou must die.
yet loath to depart, thou must take them by the hand, and if thou wilt not Set thine house in order, yet thou must die.
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Thus must all flesh kisse the earth with Brutus, which is our mother;
Thus must all Flesh kiss the earth with Brutus, which is our mother;
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and the very price of beautie must say vnto corruption, Thou art my father, and to the wormes & rottennes, thou art my brother, thou art my sister.
and the very price of beauty must say unto corruption, Thou art my father, and to the worms & rottenness, thou art my brother, thou art my sister.
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For we al came naked into the world, and naked we must returne:
For we all Come naked into the world, and naked we must return:
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nay we were all taken out of the earth, and vnto earth we must returne againe.
nay we were all taken out of the earth, and unto earth we must return again.
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It is decreed that all must die. All, there is none excepted; must, there is no remedie. It is decreed that all must die. All, there is none excepted; must, there is no remedy.
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When Saladine the great conquerer found himselfe arrested by death, he caused a spade and a winding-sheet to be carried about his campe, and proclamation to be made;
When Saladine the great conqueror found himself arrested by death, he caused a spade and a winding-sheet to be carried about his camp, and proclamation to be made;
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These are the conquests of Saladine. Heare O ye bladders puffed with pride, which hunger after the glory of the world,
These Are the conquests of Saladine. Hear Oh you bladders puffed with pride, which hunger After the glory of the world,
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and in your desires haue swallowed vp the riches of the earth;
and in your Desires have swallowed up the riches of the earth;
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that a spade and a winding-sheete are the conquests of Saladine, the forth and fruit of your desires.
that a spade and a winding-sheet Are the conquests of Saladine, the forth and fruit of your Desires.
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I was all things, said Seuerus the Emperour dying at Yorke, but now am nothing:
I was all things, said Severus the Emperor dying At York, but now am nothing:
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this all things O ye great ones, with which now you braue and please your selues,
this all things Oh you great ones, with which now you brave and please your selves,
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vnto you dying, shall be as nothing. Awaken therefore your sleepie soules, and giue eare to this summons God sendeth to you:
unto you dying, shall be as nothing. Awaken Therefore your sleepy Souls, and give ear to this summons God sends to you:
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know that you were borne to die.
know that you were born to die.
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And pray vnto God as Dauid in the Psalme, Teach me O Lord (thou canst not teach thy selfe, thy wealth and world enchaunts thy mind) to number my daies (that they are but few and euill,
And pray unto God as David in the Psalm, Teach me Oh Lord (thou Canst not teach thy self, thy wealth and world enchants thy mind) to number my days (that they Are but few and evil,
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as Iacob said) that so at the length thou mayest applie thy heart vnto wisedome:
as Iacob said) that so At the length thou Mayest apply thy heart unto Wisdom:
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to attaine that life which euer shall endure, where thou shalt serue God without sinne, line without all feare of death, where thou shalt neuer be taken away from the sweete companions of thy blessed life, nor they frō thee.
to attain that life which ever shall endure, where thou shalt serve God without sin, line without all Fear of death, where thou shalt never be taken away from the sweet Sodales of thy blessed life, nor they from thee.
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Then shal death, feared of other, be desired of thee, and in the russe of all thy greatest prosperitie, thou shalt haue a longing to be with thy Christ, there to see the goodnes of the Lord in the land of the liuing.
Then shall death, feared of other, be desired of thee, and in the Russe of all thy greatest Prosperity, thou shalt have a longing to be with thy christ, there to see the Goodness of the Lord in the land of the living.
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You haue heard the summons sent vnto you, from the Iudge of the world, you must all die, you shal not liue.
You have herd the summons sent unto you, from the Judge of the world, you must all die, you shall not live.
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Now consider the reason, why this summons is sent vnto you, euen to this end, and for this cause;
Now Consider the reason, why this summons is sent unto you, even to this end, and for this cause;
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that you should set your house, your selues in order.
that you should Set your house, your selves in order.
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By thy house, if thou vnderstand thy temporall affaires, set them in order, dispose of them in time, leaue not thy substance a matter of variance to thy posteritie:
By thy house, if thou understand thy temporal affairs, Set them in order, dispose of them in time, leave not thy substance a matter of variance to thy posterity:
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and for that which is thine, let thine heire be beholding to thee, and not to other.
and for that which is thine, let thine heir be beholding to thee, and not to other.
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For often times it falleth out, when men die intestate and without a will, that they haue much of their goods, whom they would to haue little:
For often times it falls out, when men die intestate and without a will, that they have much of their goods, whom they would to have little:
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and they that haue most, do little thanke them, because they haue it not of their gift,
and they that have most, do little thank them, Because they have it not of their gift,
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but by an ordinarie course of Law.
but by an ordinary course of Law.
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Dispose therefore of thy temporall affaires, and bind the receauers of thy goods, in a thankfull remembrance vnto thy selfe:
Dispose Therefore of thy temporal affairs, and bind the Receivers of thy goods, in a thankful remembrance unto thy self:
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when by thy made will they see, that that which thou hast giuen vnto them, thou mightest if thou wouldest, haue bequeathed to other. And doe it in time;
when by thy made will they see, that that which thou hast given unto them, thou Mightest if thou Wouldst, have bequeathed to other. And do it in time;
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for why shouldest thou cause the world to fasten on thee that deserued rebuke, that thou wouldest still liue, and art loath to die:
for why Shouldst thou cause the world to fasten on thee that deserved rebuke, that thou Wouldst still live, and art loath to die:
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or that loath to leaue them, thou wouldest carry thy goods with thee vnto thy graue? Yea doe it in time;
or that loath to leave them, thou Wouldst carry thy goods with thee unto thy graven? Yea do it in time;
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for vnto what times hast thou reserued these thoughts;
for unto what times hast thou reserved these thoughts;
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when thou shouldest wholly busie thy selfe, in making thy soule ready for thy God thē (as a bird taken in alime-bush, the which the more she fluttereth the more she is limed) thou weariest thy musing soule in thy secular affaires, without all free thought or care of God? And indeed what time is this, as Bernard speaketh, to make thy wil,
when thou Shouldst wholly busy thy self, in making thy soul ready for thy God them (as a bird taken in alime-bush, the which the more she fluttereth the more she is limed) thou weariest thy musing soul in thy secular affairs, without all free Thought or care of God? And indeed what time is this, as Bernard speaks, to make thy will,
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and to dispose of thine estate, when thy head aketh, thy hand shaketh, thy tongue faultereth, thy hart groaneth,
and to dispose of thine estate, when thy head aketh, thy hand shakes, thy tongue faultereth, thy heart Groaneth,
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and thy many grieuous paines doe so trouble thy thoughts, that neither thy writing, nor thy words can well expresse or make knowne thy mind? A weake soule thou art then, easily led to do yt thou neuer mindest.
and thy many grievous pains do so trouble thy thoughts, that neither thy writing, nor thy words can well express or make known thy mind? A weak soul thou art then, Easily led to do that thou never mindest.
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Thy wil then not thine, but the will of some other, which may best perswade thee.
Thy will then not thine, but the will of Some other, which may best persuade thee.
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And if then thine, euen as thou wouldest;
And if then thine, even as thou Wouldst;
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yet see how one word inserted in some place, may alter thy meaning, in some maine matter,
yet see how one word inserted in Some place, may altar thy meaning, in Some main matter,
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how two or three witnesses carry away all. In time therefore dispose of thy worldly affaires, whilest thy thoughts are free, affections stayed;
how two or three Witnesses carry away all. In time Therefore dispose of thy worldly affairs, whilst thy thoughts Are free, affections stayed;
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and when at thy leasure, thou maiest maturely peruse, that which before time thou hast done.
and when At thy leisure, thou Mayest maturely peruse, that which before time thou hast done.
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So shall thy testament be testatio mentis, a witnes of thy mind, and the will thou hast made, thy wil,
So shall thy Testament be Testation mentis, a witness of thy mind, and the will thou hast made, thy will,
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and not the will of another man. And if thou oughtest thus to dispose of thy worldly affaires;
and not the will of Another man. And if thou Ought thus to dispose of thy worldly affairs;
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how much rather shouldest thou seeke to prepare and dispose of thy soule, to cast vp thy reckonings,
how much rather Shouldst thou seek to prepare and dispose of thy soul, to cast up thy reckonings,
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since thou art forthwith, without all delay, to giue account of thy stewardship vnto God.
since thou art forthwith, without all Delay, to give account of thy stewardship unto God.
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For as it is decreed that all must die, so is it also by the same God said, that after death all shall enter into iudgement;
For as it is decreed that all must die, so is it also by the same God said, that After death all shall enter into judgement;
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all must appeare before the tribunall seat of Christ, that euery man may receiue the things which are done in his body, according to that he hath done, all must appear before the tribunal seat of christ, that every man may receive the things which Are done in his body, according to that he hath done,
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whether it bee good or euill. All, therefore thou; must, there is no shifting; appeare, thou canst not bee hidden;whither it be good or evil. All, Therefore thou; must, there is no shifting; appear, thou Canst not be hidden;
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there to receiue what thou hast done whilest thou haddest a bodie, whilest thou liuedst.
there to receive what thou hast done whilst thou Hadst a body, whilst thou livedst.
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And what shall then become with thy vnreadie soule, which vnprepared, before she looked, and before she had cast vp her reckonings, made vp her accounts, is to bee presented before her Iudge? Alas,
And what shall then become with thy unready soul, which unprepared, before she looked, and before she had cast up her reckonings, made up her accounts, is to be presented before her Judge? Alas,
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how canst thou looke for thy quietus est, or how canst thou but feare thy euerlasting ruine? Thou hadst a time to make thy peace with God;
how Canst thou look for thy quietus est, or how Canst thou but Fear thy everlasting ruin? Thou Hadst a time to make thy peace with God;
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now that his blacke tents are pitched vp, and vnder the arrest of death, thou standest before him to receiue thy doome; thy time is gone.
now that his black tents Are pitched up, and under the arrest of death, thou Standest before him to receive thy doom; thy time is gone.
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Worke therefore whilst it is day, (as thy Sauiour aduiseth) the night commeth wherein no man can worke. Work Therefore while it is day, (as thy Saviour adviseth) the night comes wherein no man can work.
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Vpon which words saith Cyrill, euery one of vs haue our day, and haue our night.
Upon which words Says Cyril, every one of us have our day, and have our night.
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Our day is the space of our whole life, in which it is giuen vs of God, to work that which shall make to our euerlasting good:
Our day is the Molle of our Whole life, in which it is given us of God, to work that which shall make to our everlasting good:
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our night is the time after our naturall death, in which no man can worke,
our night is the time After our natural death, in which no man can work,
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or wipe away those death-bringing staines, which in the day of his life he hath contracted. or wipe away those death-bringing stains, which in the day of his life he hath contracted.
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It may be then it shall grieue thee that thou hast euill done:
It may be then it shall grieve thee that thou hast evil done:
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yet then, as Austine speaketh, thy sorow shall be without fruit, because then it shall finde no mercie in the sight of God.
yet then, as Augustine speaks, thy sorrow shall be without fruit, Because then it shall find no mercy in the sighed of God.
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The which Ambrose, speaking of those words of Dauid, Forgiue me that I may be refreshed before I goe hence,
The which Ambrose, speaking of those words of David, Forgive me that I may be refreshed before I go hence,
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and bee no more seene, most plainly sheweth: Dauid desires to haue his sinnes forgiuen him before he died:
and be no more seen, most plainly shows: David Desires to have his Sins forgiven him before he died:
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for he which here doth not receiue remission of his sinnes, he shall not there. for he which Here does not receive remission of his Sins, he shall not there.
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The reason whereof Austin giueth, because there may be poenitentia dolorem habens, sed medicinam non habens ;
The reason whereof Austin gives, Because there may be Penitence dolorem habens, sed medicinam non habens;
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A repentance which hath griefe, but not a repentance which brings reliefe.
A Repentance which hath grief, but not a Repentance which brings relief.
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And as in another place he saith, there may be stimulus poenitudinis, the prick of sorow,
And as in Another place he Says, there may be stimulus poenitudinis, the prick of sorrow,
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but there cannot be correctio voluntatis, amendment of the minde.
but there cannot be Correction voluntatis, amendment of the mind.
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Wherefore whilest thou liuest prepare thy soule, and make haste vnto thy God, and pray with Ambrose, Here forgiue me my sinnes where I haue sinned;
Wherefore whilst thou Livest prepare thy soul, and make haste unto thy God, and pray with Ambrose, Here forgive me my Sins where I have sinned;
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except thou forgiue them here, I shall not finde the restfull comfort of forgiuenes there. Neither doe thou repose thy vnprepared soule, vpon the vaine staies of deceiuing Poperie;except thou forgive them Here, I shall not find the restful Comfort of forgiveness there. Neither do thou repose thy unprepared soul, upon the vain stays of deceiving Popery;
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all the Masses, and Dirges, and other shewes of pietie, which in a blind zeale thy well willers shall procure for thee when thou art dead, shall nothing boote thee,
all the Masses, and Dirges, and other shows of piety, which in a blind zeal thy well willers shall procure for thee when thou art dead, shall nothing boot thee,
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or make thy soule finde fauour with her God.
or make thy soul find favour with her God.
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For, as Chrysostome speaketh, the mariners, when the ship is drowned, cannot helpe, nor the Physitians when the partie is dead.
For, as Chrysostom speaks, the Mariners, when the ship is drowned, cannot help, nor the Physicians when the party is dead.
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Wherefore now prepare thy soule, for now is the acceptable time, as Basil speaketh:
Wherefore now prepare thy soul, for now is the acceptable time, as Basil speaks:
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now is the day of health, this world is for thy repentance, that for thy recompence; now is the day of health, this world is for thy Repentance, that for thy recompense;
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this for thy working, that for thy rewarding; this for thy patience, that for thy comfort;
this for thy working, that for thy rewarding; this for thy patience, that for thy Comfort;
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now God is helping to all them that doe repent them of their euill liues, then he will be a seuere examiner of their deedes. now God is helping to all them that do Repent them of their evil lives, then he will be a severe examiner of their Deeds.
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Wherefore now, whilest thou liuest, set thy house in order, prepare thy soule, and make it readie for the Lord.
Wherefore now, whilst thou Livest, Set thy house in order, prepare thy soul, and make it ready for the Lord.
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And that thou maist the better know well to doe it, lay before thine eyes the example of Hezechtah, and remember well what he is here said to doe.
And that thou Mayest the better know well to do it, lay before thine eyes the Exampl of Hezekiah, and Remember well what he is Here said to do.
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First he turnes from his Princes and Nobles, he turnes to the wall of Gods temple, he turnes to God:
First he turns from his Princes and Nobles, he turns to the wall of God's temple, he turns to God:
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euen so in the bed of thy sicknes, turne from the world, turne to God.
even so in the Bed of thy sickness, turn from the world, turn to God.
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For whither wilt thou goe if thou goest not to him? or of whom wilt thou receiue helpe and comfort if not of him? If thou lookest on thy friends and children, they may bewaile thee, but they cannot helpe thee.
For whither wilt thou go if thou goest not to him? or of whom wilt thou receive help and Comfort if not of him? If thou Lookest on thy Friends and children, they may bewail thee, but they cannot help thee.
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If thou remembrest thy wealth and worship, they may be matter of thy griefe and sorow,
If thou Rememberest thy wealth and worship, they may be matter of thy grief and sorrow,
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but cannot then affoord thee any small reliefe.
but cannot then afford thee any small relief.
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Wherefore turne thy selfe and soule from them, withdraw thy thoughts, and consecrate that little remainder of thy life in an holy meditation vnto thy God.
Wherefore turn thy self and soul from them, withdraw thy thoughts, and consecrate that little remainder of thy life in an holy meditation unto thy God.
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Neither doe thou feare his angrie countenance, because of thy many and grieuous sinnes:
Neither do thou Fear his angry countenance, Because of thy many and grievous Sins:
av-dx vdb pns21 vvi po31 j n1, c-acp pp-f po21 d cc j n2:
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for if in a true faith and an heartie sorrow thou then turnest to him, he will meete thee in the way, he will embrace thee with his armes of mercie, kisse thee with the kisses of kindnesse, take away from thee the ragges of thy sinnes,
for if in a true faith and an hearty sorrow thou then Turnest to him, he will meet thee in the Way, he will embrace thee with his arms of mercy, kiss thee with the Kisses of kindness, take away from thee the rags of thy Sins,
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and clothe thee with that costly robe, the righteousnesse of his all iustifying Sonne.
and cloth thee with that costly robe, the righteousness of his all justifying Son.
cc vvi pno21 p-acp d j n1, dt n1 pp-f po31 d vvg n1.
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Turne thee therefore from the world vnto thy God, and when thou canst not turne thy feebled bodie, turne thy minde.
Turn thee Therefore from the world unto thy God, and when thou Canst not turn thy feebled body, turn thy mind.
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For as the Doue that was sent out of Noahs Arke, flew here and there ouer the face of the waters,
For as the Dove that was sent out of Noahs Ark, flew Here and there over the face of the waters,
p-acp c-acp dt n1 cst vbds vvn av pp-f npg1 n1, vvd av cc a-acp p-acp dt n1 pp-f dt n2,
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but found no rest for the soles of her feete, till shee returned into the Arke againe:
but found no rest for the soles of her feet, till she returned into the Ark again:
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so the soule of man, sent by God from the highest heauen, flieth here and there,
so the soul of man, sent by God from the highest heaven, flies Here and there,
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and wearieth her self with the things of this world, but findeth no true rest nor pleasing content, till she returne vnto her God againe.
and wearieth her self with the things of this world, but finds no true rest nor pleasing content, till she return unto her God again.
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Wherefore returne thy soule vnto her maker, and there seeke for that, which in the whole world thou canst not finde.
Wherefore return thy soul unto her maker, and there seek for that, which in the Whole world thou Canst not find.
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True it is, that the wicked which are at no peace with God, nor haue any hope or confidence in his mercy;
True it is, that the wicked which Are At no peace with God, nor have any hope or confidence in his mercy;
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they flie from his presence, as the theefe doth from the face of the Iudge.
they fly from his presence, as the thief does from the face of the Judge.
pns32 vvb p-acp po31 n1, c-acp dt n1 vdz p-acp dt n1 pp-f dt n1.
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But alas whither will they flie from his presence, or which of Gods creatures can yeeld them comfort,
But alas whither will they fly from his presence, or which of God's creatures can yield them Comfort,
p-acp uh q-crq vmb pns32 vvi p-acp po31 n1, cc r-crq pp-f ng1 n2 vmb vvi pno32 vvi,
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when he in anger shall set himselfe against them? or to what end doe they slacke their comming, which anon perforce must be brought before him,
when he in anger shall Set himself against them? or to what end do they slack their coming, which anon perforce must be brought before him,
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and receiue euen for this their contempt a more heauie doome? Wherefore let not thy soule bee like one of theirs,
and receive even for this their contempt a more heavy doom? Wherefore let not thy soul be like one of theirs,
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neither doe thou tread in their distrustfull steps, but in this be thou like this good King Hezechiah, turne thy selfe and soule from the world, turne to God.
neither do thou tread in their distrustful steps, but in this be thou like this good King Hezekiah, turn thy self and soul from the world, turn to God.
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And when thou hast thus turned from the world vnto thy God, then in the second place consider what Hezechiah here doth, he prayed to his God, saying;
And when thou hast thus turned from the world unto thy God, then in the second place Consider what Hezekiah Here does, he prayed to his God, saying;
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Now O Lord I beseech thee remember mee. Euen so doe thou:Now Oh Lord I beseech thee Remember me. Even so do thou:
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for vnto whom shouldest thou make thy prayers but vnto him which best knoweth thy neede,
for unto whom Shouldst thou make thy Prayers but unto him which best Knoweth thy need,
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and which hath bound himselfe by promise to helpe thee in this time of thy neede.
and which hath bound himself by promise to help thee in this time of thy need.
cc r-crq vhz vvn px31 p-acp n1 pc-acp vvi pno21 p-acp d n1 pp-f po21 n1.
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Although thou art to looke vnto the hils, to follow the examples of holie men;
Although thou art to look unto the hills, to follow the Examples of holy men;
cs pns21 vb2r pc-acp vvi p-acp dt n2, pc-acp vvi dt n2 pp-f j n2;
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yet, as Austin vpon that Psalme obserueth, thou must still acknowledge that thy saluation commeth from the Lord.
yet, as Austin upon that Psalm observeth, thou must still acknowledge that thy salvation comes from the Lord.
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Wherefore to him lift vp thy soule in prayers, and with thy heart crie, when thou canst not with thy weakned voyce, Now O Lord I beseech thee remember me.
Wherefore to him lift up thy soul in Prayers, and with thy heart cry, when thou Canst not with thy weakened voice, Now Oh Lord I beseech thee Remember me.
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And then doe not boast of thy merits and well doing, as though God were therefore bound to helpe thee, and to yeeld reliefe;
And then do not boast of thy merits and well doing, as though God were Therefore bound to help thee, and to yield relief;
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but rather let thy merits be Gods mercie, as Bernard speaketh, Shall I sing of my righteousnes? nay I will remember thy righteousnes onely, for that is mine.
but rather let thy merits be God's mercy, as Bernard speaks, Shall I sing of my righteousness? nay I will Remember thy righteousness only, for that is mine.
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And yet that thou maist the better assure thy staggering soule of Gods fauour to thee in this time of thy neede, remember with Hezechiah Gods former mercies, beforetime shewed to thee, in the progresse of thy life:
And yet that thou Mayest the better assure thy staggering soul of God's favour to thee in this time of thy need, Remember with Hezekiah God's former Mercies, beforetime showed to thee, in the progress of thy life:
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for that God which hath giuen thee to walke before him in truth, and with a perfect heart;
for that God which hath given thee to walk before him in truth, and with a perfect heart;
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that God which hath giuen thee to doe that which is good and pleasing in his sight;
that God which hath given thee to do that which is good and pleasing in his sighed;
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he will not now leaue and forsake thee, but he will then heare thy prayers, and as thou beseechest, he will then remember thee.
he will not now leave and forsake thee, but he will then hear thy Prayers, and as thou beseechest, he will then Remember thee.
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Alas (beloued) in this time of thy neede, what can thy wealth and worship steed thee? what can thy friends and well willers helpe thee? what can then better comfort thy fainting soule,
Alas (Beloved) in this time of thy need, what can thy wealth and worship steed thee? what can thy Friends and well willers help thee? what can then better Comfort thy fainting soul,
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than thy harmelesse and well deeded life, which thou hast passed in Gods feare? these thy good workes will assure thy soule that thou art an elect vessell chosen of God;
than thy harmless and well deeded life, which thou hast passed in God's Fear? these thy good works will assure thy soul that thou art an elect vessel chosen of God;
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these fruits of thy beleeuing faith will witnes to thee that thou art a blessed plant whom Gods right hand hath planted; these fruits of thy believing faith will witness to thee that thou art a blessed plant whom God's right hand hath planted;
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these holy actions of thy spirituall life will speake to thy soule that thou art liued of God, these holy actions of thy spiritual life will speak to thy soul that thou art lived of God,
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and that hee liueth in thee by his grace.
and that he lives in thee by his grace.
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This his marke God doth see and will acknowledge in thee, and these fruits of thy faith, workes of pietie,
This his mark God does see and will acknowledge in thee, and these fruits of thy faith, works of piety,
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when all things else will leaue and forsake thee, will not forsake thee;
when all things Else will leave and forsake thee, will not forsake thee;
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but will accompanie thee vnto the heauens, and there will present themselues with thee to thy God.
but will accompany thee unto the heavens, and there will present themselves with thee to thy God.
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How studious therefore should wee bee in pietie? how fruitfull in good workes? how prouident for this oyle? how carefull to do that which is good in Gods sight? since these in the time of our greatest need, make so much for our comfort and reliefe.
How studious Therefore should we be in piety? how fruitful in good works? how provident for this oil? how careful to do that which is good in God's sighed? since these in the time of our greatest need, make so much for our Comfort and relief.
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Surely to a man that maketh not flesh his arme, but reposeth himselfe on the mercie of Christ,
Surely to a man that makes not Flesh his arm, but reposes himself on the mercy of christ,
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and on his all sufficient merit, a well deeded life will make much for his comfort.
and on his all sufficient merit, a well deeded life will make much for his Comfort.
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Insomuch that in a good confidence of hope, he will say with Dauid, Lord into thy hands doe I commend my spirit;
Insomuch that in a good confidence of hope, he will say with David, Lord into thy hands do I commend my Spirit;
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for thou Lord of truth hast redeemed me. And when thou hast thus, according to the good ensample of Hezechiah, prepared thy selfe:for thou Lord of truth hast redeemed me. And when thou hast thus, according to the good ensample of Hezekiah, prepared thy self:
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do not thou forget, that which in the last place he is said to do;
do not thou forget, that which in the last place he is said to do;
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and that is, hee wept very sore: for when the seruants of God do see that God still followeth them with his helping grace,
and that is, he wept very soar: for when the Servants of God do see that God still follows them with his helping grace,
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how in the middest of their troubles, he still speaketh words of cōfort to their soules;
how in the midst of their Troubles, he still speaks words of Comfort to their Souls;
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when they find that inward witnes of Gods spirit testifying to their spirits, that when this earthly tabernacle shall be destroyed, they shall haue a building not made with hands,
when they find that inward witness of God's Spirit testifying to their spirits, that when this earthly tabernacle shall be destroyed, they shall have a building not made with hands,
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but which is eternall in the heauens;
but which is Eternal in the heavens;
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yea when God so farre openeth their eyes, that they see some part of that his goodnes, which he will fully shew vnto them in the land of the liuing:
yea when God so Far Openeth their eyes, that they see Some part of that his Goodness, which he will Fully show unto them in the land of the living:
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then all ashamed of themselues and full of teares they bewaile their sinnes, and neglected duties,
then all ashamed of themselves and full of tears they bewail their Sins, and neglected duties,
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because they haue not sought Gods glorie in a more forward zeale, nor more carefully haue honoured him in the course of their liues.
Because they have not sought God's glory in a more forward zeal, nor more carefully have honoured him in the course of their lives.
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O blessed soule which thus sowest in teares, for thou shalt reape with ioy! Oh blessed soul which thus sowest in tears, for thou shalt reap with joy!
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O blessed soule which thus doest mourne and bewaile thy sinnes, for thou shalt bee comforted!
O blessed soul which thus dost mourn and bewail thy Sins, for thou shalt be comforted!
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the Lord shall not forget thy teares, but hee shall put them into his bottle.
the Lord shall not forget thy tears, but he shall put them into his Bottle.
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Nay hee shall forthwith giue thee a life, in which thou shalt serue GOD without all sinne, rest from thy labours,
Nay he shall forthwith give thee a life, in which thou shalt serve GOD without all sin, rest from thy labours,
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and haue all teares wiped away from thine eyes.
and have all tears wiped away from thine eyes.
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Wherefore, O ye that heare me this day, since you are all the sonnes of Adam, and must to earth from whence you came,
Wherefore, Oh you that hear me this day, since you Are all the Sons of Adam, and must to earth from whence you Come,
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since to euery of you the heauenly voice hath said, You must die, and shall not liue.
since to every of you the heavenly voice hath said, You must die, and shall not live.
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Set an order to your housen, prepare your soules, and whilest you liue, before you bee preuented by death, cast vp your reckonnings,
Set an order to your housen, prepare your Souls, and whilst you live, before you be prevented by death, cast up your reckonings,
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and make your selues ready for the Lord. With this good King Hezechiah, turne your selues from the world, your wealth and worship, and turne vnto the Lord.
and make your selves ready for the Lord. With this good King Hezekiah, turn your selves from the world, your wealth and worship, and turn unto the Lord.
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Vnto him powre forth your prayers, and in the bed of your sickenes say, when all helpe of friends and physicke do faile,
Unto him pour forth your Prayers, and in the Bed of your sickness say, when all help of Friends and physic do fail,
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now O Lord I beseech thee remember mee.
now Oh Lord I beseech thee Remember me.
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And that he may the better bee moued to heare you then, and to giue you succour to your content, during this your earthly pilgrimage,
And that he may the better be moved to hear you then, and to give you succour to your content, during this your earthly pilgrimage,
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and small abode in this decaying world, walke with your God, (faune not on the world,) in truth, not in falshood, with a perfect, not a dissembling heart,
and small Abided in this decaying world, walk with your God, (faun not on the world,) in truth, not in falsehood, with a perfect, not a dissembling heart,
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& euer seeke to do, how irkesome soeuer it be to thy flesh, and vnpleasing to the world, that which is good and pleasing in Gods sight.
& ever seek to do, how irksome soever it be to thy Flesh, and unpleasing to the world, that which is good and pleasing in God's sighed.
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And when thou hast fayled in these thy duties, bewaile thy sinnes and ouersights, and with an humbled soule come to the feete of thy blessed Sauiour,
And when thou hast failed in these thy duties, bewail thy Sins and oversights, and with an humbled soul come to the feet of thy blessed Saviour,
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& grieue not to wash them with the teares of thine eyes, which hath washed thee with his most precious blood.
& grieve not to wash them with the tears of thine eyes, which hath washed thee with his most precious blood.
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Thus much in the applicatiō of this text to you.
Thus much in the application of this text to you.
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Now resteth it, that we should somewhat speake of this our brother, for whose sake wee are heere assembled.
Now rests it, that we should somewhat speak of this our brother, for whose sake we Are Here assembled.
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For since it hath been an ancient and most laudable custome, vsed by the holy Fathers in the Primitiue Church,
For since it hath been an ancient and most laudable custom, used by the holy Father's in the Primitive Church,
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and continued throughout all ages vnto this day;
and continued throughout all ages unto this day;
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to commend vnto the people of God, in their Funerall Sermons, many vertuous men and women:
to commend unto the people of God, in their Funeral Sermons, many virtuous men and women:
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and that to these ends, that they might shew their thankefulnes to God, for giuing such grace vnto men;
and that to these ends, that they might show their thankfulness to God, for giving such grace unto men;
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performe their last dutie to the deceased, and might stirre vp their hearers, to bee followers of their vertues, that so they might bee partakers of their prayses:
perform their last duty to the deceased, and might stir up their hearers, to be followers of their Virtues, that so they might be partakers of their praises:
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let not these our speeches be vnpleasing to any, neither let the studious of noueltie, seeke to disgrace this laudable custome, which to so good vses of all antiquitie hath bin approued.
let not these our Speeches be unpleasing to any, neither let the studious of novelty, seek to disgrace this laudable custom, which to so good uses of all antiquity hath been approved.
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For as Hierom speaking of Paula a vertuous woman, All assembled themselues when Paula was dead, they thought it a sacrilege, not to do this last dutie to such a woman:
For as Hieronymus speaking of Paula a virtuous woman, All assembled themselves when Paula was dead, they Thought it a sacrilege, not to do this last duty to such a woman:
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So since this great and honorable assemblie, doth thus honor our deceased to his graue: I cannot be wanting, in this my last duty vnto him.
So since this great and honourable assembly, does thus honour our deceased to his graven: I cannot be wanting, in this my last duty unto him.
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And although his senselesse corps perceiueth not that is done vnto him; and therefore it may seeme to some a thankelesse duty:
And although his senseless corpse perceives not that is done unto him; and Therefore it may seem to Some a thankless duty:
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yet as a token of our true loue, we leaue this with thee, O thou beloued,
yet as a token of our true love, we leave this with thee, Oh thou Beloved,
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& know as Augustine speaketh, That such pious duties do please the Lord. But where shall I begin? in a poore place;
& know as Augustine speaks, That such pious duties do please the Lord. But where shall I begin? in a poor place;
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of poore, yet honest parents he was borne;
of poor, yet honest Parents he was born;
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aduanced by God to this wealth and worship, and made the first of knowne note in his fathers house.
advanced by God to this wealth and worship, and made the First of known note in his Father's house.
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Thus God from the sheepe-fold called Dauid, and gaue to this sonne of the earth to bee a Knight,
Thus God from the sheepfold called David, and gave to this son of the earth to be a Knight,
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and to sit among the great ones of the Citie. From out of this roote hath sprunge twelue liuing branches, nine sons, three daughters:
and to fit among the great ones of the city. From out of this root hath sprunge twelue living branches, nine Sons, three daughters:
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the gifts of God, and the parents comfort.
the Gifts of God, and the Parents Comfort.
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Blesse thy gifts O God vnto her comfort, and let the desired memory of their departed father, still liue and bee remembred in them.
Bless thy Gifts Oh God unto her Comfort, and let the desired memory of their departed father, still live and be remembered in them.
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Whither shall I go? His affable nature and most louely carriage, desiring to doe good both to poore and rich:
Whither shall I go? His affable nature and most lovely carriage, desiring to do good both to poor and rich:
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his respectiue dutie vnto his betters; and ready obseruance to be at their command: his many imployments in this Citie causes, and faithfull diligence wading through al:
his respective duty unto his betters; and ready observance to be At their command: his many employments in this city Causes, and faithful diligence wading through all:
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his answering trust to his reposing friends, and ready hand to helpe them at all times of need, his kind entreatie of the poorest of his kin,
his answering trust to his reposing Friends, and ready hand to help them At all times of need, his kind entreaty of the Poorest of his kin,
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and willingnes to embrace the loue of strangers:
and willingness to embrace the love of Strangers:
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his bountie to the needie at home and abroad, and purse supplying schollers wants, his set weekely contributions to the poore whilest he liued;
his bounty to the needy At home and abroad, and purse supplying Scholars Wants, his Set weekly contributions to the poor whilst he lived;
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and Wil, giuing to them a childs part being dead:
and Will, giving to them a child's part being dead:
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maketh me entreate you, (as Basil did his hearers in a funerall Sermon, he maketh of Mamantes the Martyr) that euery of you, which haue been holpen, pleasured, or thus entreated by him;
makes me entreat you, (as Basil did his hearers in a funeral Sermon, he makes of Mamantes the Martyr) that every of you, which have been helped, pleasured, or thus entreated by him;
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or which can truly witnes this his kind and vertuous carriage; would helpe me with the sweete flowers of your true reports, to adorne his Herse.
or which can truly witness this his kind and virtuous carriage; would help me with the sweet flowers of your true reports, to adorn his Hearse.
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That as many the Kings of Iudah were said to be buried with sweete odors, and diuers kinde of spices:
That as many the Kings of Iudah were said to be buried with sweet odours, and diverse kind of spices:
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so wee may burie this our brother with the sweete reports of his well deeded life,
so we may bury this our brother with the sweet reports of his well deeded life,
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and the spiced odors of his happie death. And to begin, this is my flower, best beseeming him, and most pleasing me:
and the spiced odours of his happy death. And to begin, this is my flower, best beseeming him, and most pleasing me:
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that as he grew in worship, so he grew in pietie.
that as he grew in worship, so he grew in piety.
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This doth witnes with me your morning Sermon, by him (notwithstanding his employments) often frequented:
This does witness with me your morning Sermon, by him (notwithstanding his employments) often frequented:
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this, the Preachers of the Word in greater loue than before respected; this, his prayers with his household, in greater deuotion than before time followed.
this, the Preachers of the Word in greater love than before respected; this, his Prayers with his household, in greater devotion than before time followed.
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Smell sweete pious flower, spread forth thy odors; he liueth well that liueth with his God.
Smell sweet pious flower, spread forth thy odours; he lives well that lives with his God.
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Follow with your flowers, and let the memorie of the iust be followed with praises,
Follow with your flowers, and let the memory of the just be followed with praises,
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when the name of the wicked, as a snuffe of a candle shall goe foorth with stinke.
when the name of the wicked, as a snuff of a candle shall go forth with stink.
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I will not excuse whatsoeuer his infirmities: hee was a man, and carried about him a bodie of flesh;
I will not excuse whatsoever his infirmities: he was a man, and carried about him a body of Flesh;
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yet play not thou the part of a kite or puttocke, which passeth ouer many sweete and pleasant things,
yet play not thou the part of a kite or puttock, which passes over many sweet and pleasant things,
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and gorgeth himselfe with garboyle and carrion:
and gorgeth himself with garboil and carrion:
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for if thou doest, many that heare me this day will speake against thy vile and base affection;
for if thou dost, many that hear me this day will speak against thy vile and base affection;
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and to thy face shall shew (as Gregorie speaketh of his brother Basil ) that his vices were better than thy vertues.
and to thy face shall show (as Gregory speaks of his brother Basil) that his vices were better than thy Virtues.
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Couer therefore whatsoeuer his infirmities with a louely silence, and since the Lord hath cast them behinde him, Cover Therefore whatsoever his infirmities with a lovely silence, and since the Lord hath cast them behind him,
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and drowned them in the bottome of the sea, let them die with him, and with his dead carkasse let them be buried in his graue.
and drowned them in the bottom of the sea, let them die with him, and with his dead carcase let them be buried in his graven.
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Thus he liued, the loue of the world, the desire both of poore & rich.
Thus he lived, the love of the world, the desire both of poor & rich.
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And thus he died, euen in the height of al his prosperitie, being but newly entred into this place of worship,
And thus he died, even in the height of all his Prosperity, being but newly entered into this place of worship,
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and as another Hezechiah laid on the bed of his sicknes, by turning to the wall, praying, weeping, hee makes himselfe readie for his God.
and as Another Hezekiah laid on the Bed of his sickness, by turning to the wall, praying, weeping, he makes himself ready for his God.
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For after he had set an order to his worldly affaires, hee withdrew his thoughts from all worldly businesse:
For After he had Set an order to his worldly affairs, he withdrew his thoughts from all worldly business:
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and sought to holie that little remnant of his short life vnto the Lord.
and sought to holy that little remnant of his short life unto the Lord.
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This his continued silence doth witnes, when yet he knew all that came vnto him, saluted thē by name,
This his continued silence does witness, when yet he knew all that Come unto him, saluted them by name,
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but would not haue any further speech with them.
but would not have any further speech with them.
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This that speech of his to me, the first morning I saw him, The Lord hath visited me,
This that speech of his to me, the First morning I saw him, The Lord hath visited me,
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but yet he hath not giuen me ouer as a pray vnto mine enemie:
but yet he hath not given me over as a prey unto mine enemy:
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O Lord thinke vpon me for thy mercie, that I may still shew foorth thy truth. Oh Lord think upon me for thy mercy, that I may still show forth thy truth.
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This that which is written of dying Ierome, O my friends interrupt not my approching ioy, doe not hinder me from yeelding to the earth that which is the earths.
This that which is written of dying Jerome, Oh my Friends interrupt not my approaching joy, do not hinder me from yielding to the earth that which is the earth's.
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For vrged to take, by the entreatie of many friends, his last, but fruitlesse potion, as though in it were life, without it death:
For urged to take, by the entreaty of many Friends, his last, but fruitless potion, as though in it were life, without it death:
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for a while hee resolutely withstood, and protested he would not take it for a thousand pound.
for a while he resolutely withstood, and protested he would not take it for a thousand pound.
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And when hee was further moued to take it by one, that loued him and his;
And when he was further moved to take it by one, that loved him and his;
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hee replied, I pray you mooue mee not, you would reckon him vnwise, that would take fortie shillings when hee might haue three pound;
he replied, I pray you move me not, you would reckon him unwise, that would take fortie shillings when he might have three pound;
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that would accept of a life in this world, when he might haue a life in heauen.
that would accept of a life in this world, when he might have a life in heaven.
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Thus, as it is written of Austin, not ashamed to liue, he feared not to die;
Thus, as it is written of Austin, not ashamed to live, he feared not to die;
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because he knew he had a gratious Lord. The which he further shewed: for when the tongue failed, and denied to make knowne the meaning of his heart;
Because he knew he had a gracious Lord. The which he further showed: for when the tongue failed, and denied to make known the meaning of his heart;
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and when many of vs that were present, supposed for many houres before his departure, that he was bereued of sense and knowledge:
and when many of us that were present, supposed for many hours before his departure, that he was bereaved of sense and knowledge:
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being at ye length to depart this world, of himselfe, vnmotioned, raising vp his hands, lifting them vnto the heauens,
being At the length to depart this world, of himself, vnmotioned, raising up his hands, lifting them unto the heavens,
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and with the one knocking of his breast, not as an euill seruant, but as a cheerefull sonne, hee gaue vp the ghost,
and with the one knocking of his breast, not as an evil servant, but as a cheerful son, he gave up the ghost,
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and, as it is said of faithfull Abraham, went vnto his fathers in peace.
and, as it is said of faithful Abraham, went unto his Father's in peace.
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Wherefore to turne from him againe vnto you, do not only wish with Balaam, but endeuour whilst you liue, that your soules may die the death of the iust,
Wherefore to turn from him again unto you, do not only wish with balaam, but endeavour while you live, that your Souls may die the death of the just,
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and that your latter ends may be like vnto his. And since hee so blessedly liued, and blessedly died:
and that your latter ends may be like unto his. And since he so blessedly lived, and blessedly died:
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although thou canst not stop the floods of thy kinde affection, but must needes bring foorth thy teares,
although thou Canst not stop the floods of thy kind affection, but must needs bring forth thy tears,
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and make lamentation ouer the dead, as one that hath suffred a great losse;
and make lamentation over the dead, as one that hath suffered a great loss;
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yet in so great an hope of his assured good, let not the Temple of God be ouer sad;
yet in so great an hope of his assured good, let not the Temple of God be over sad;
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weepe not as they that haue no hope. weep not as they that have no hope.
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Although thou criest with Dauid, I am sorrowfull for thee O my friend Ionathan, very kinde hast thou been to me, and weepes with Mary for thy brother Lazarus ;
Although thou Christ with David, I am sorrowful for thee Oh my friend Ionathan, very kind hast thou been to me, and weeps with Marry for thy brother Lazarus;
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yet with thy teares goe vnto Christ, in him seeke thy comfort.
yet with thy tears go unto christ, in him seek thy Comfort.
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Neither keepe (as Basil speaketh) fresh the wounds of thy sorowing soule, nor seek the meanes to encrease thy griefe;
Neither keep (as Basil speaks) fresh the wounds of thy sorrowing soul, nor seek the means to increase thy grief;
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but as the weake sighted turne away their eyes, from such things as hurt them: so turne away thy thoughts from all matter of thy griefe.
but as the weak sighted turn away their eyes, from such things as hurt them: so turn away thy thoughts from all matter of thy grief.
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For although his body bee sowen in corruption, it shall rise in incorruption: although it bee sowen in dishonour, it shall rise in honour:
For although his body be sown in corruption, it shall rise in incorruption: although it be sown in dishonour, it shall rise in honour:
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although it be sowen in weakenes, it shall rise in strength. He is gone before, we shal follow.
although it be sown in weakness, it shall rise in strength. He is gone before, we shall follow.
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God giue vs so to follow that we may euer rest with him. Sit Deo gloria.
God give us so to follow that we may ever rest with him. Sit God gloria.
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