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ENGLISH PARADISE. GEN. 17.17.
ENGLISH PARADISE. GEN. 17.17.
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Behold, the smell of my sonne is as the smell of a field, which the Lord hath blessed.
Behold, the smell of my son is as the smell of a field, which the Lord hath blessed.
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IT may be, that some among you, doe no more need a Seer, to shew you the mysteries of this Text,
IT may be, that Some among you, do no more need a Seer, to show you the Mysteres of this Text,
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then Eagles want spies for the space of their flight: Their eies behold afarre off.
then Eagles want spies for the Molle of their flight: Their eyes behold afar off.
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Yet I must make bold to tell you, that which some of you can scarce beleeue: That this Text is Paradise.
Yet I must make bold to tell you, that which Some of you can scarce believe: That this Text is Paradise.
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And it is more likely so, because the head of it is Ecce, and Christ is Ecce, the head of Paradise, of the Church, as the husband is the wiues head.
And it is more likely so, Because the head of it is Ecce, and christ is Ecce, the head of Paradise, of the Church, as the husband is the wives head.
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Christus est fidelium domicilium aeternale, vt Paradisus erat innocentum temporale. The riuers of this Paradise, are these foure; Christus est Fidelium Domicilium aeternale, vt Paradise erat innocentum temporale. The Rivers of this Paradise, Are these foure;
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Odor, Filius, Ager, Benedictus, all issuing out of Ecce; as those foure riuers which did run out of the head fountaine of Eden.Odour, Filius, Ager, Benedictus, all issuing out of Ecce; as those foure Rivers which did run out of the head fountain of Eden.
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And out of Eden went a riuer to water the garden; and from thence it was diuided, and became into foure heads.
And out of Eden went a river to water the garden; and from thence it was divided, and became into foure Heads.
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Christ is Ecce, the head fountaine of Eden, propter eminentiam, continentiam, influentiam, for beautie, plentie, and bountie:
christ is Ecce, the head fountain of Eden, propter eminentiam, continentiam, influentiam, for beauty, plenty, and bounty:
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a fountaine opened to the house of Dauid, Zach. 13.1. The riches of Paradise are excellent, for in the floods of one riuer is Gold,
a fountain opened to the house of David, Zach 13.1. The riches of Paradise Are excellent, for in the floods of one river is Gold,
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& Bdelium, and the Onix stone. In the Gold is truth, glorie, and incorruption: in Bdelium, mercie, sweetnesse, and medicine:
& Bdelium, and the Onix stone. In the Gold is truth, glory, and incorruption: in Bdelium, mercy, sweetness, and medicine:
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and in the Onix, faith, aduantage for the sight of the eies, the glasse of the soule.
and in the Onix, faith, advantage for the sighed of the eyes, the glass of the soul.
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Come forth ye daughters of Sion, and behold king Salomon with the Ecce. He shall giue you drinke out of the riuer of his pleasures. Come forth you daughters of Sion, and behold King Solomon with the Ecce. He shall give you drink out of the river of his pleasures.
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In the Ecce of my Text, Mercie and truth are met together, righteousnesse and peace haue kissed each other: all holy streames of Paradise. In the Ecce of my Text, Mercy and truth Are met together, righteousness and peace have kissed each other: all holy streams of Paradise.
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Holy streames indeed, for euery one of them is a riuer of this Garden, running out from Ecce, for the reliefe of thirstie soules,
Holy streams indeed, for every one of them is a river of this Garden, running out from Ecce, for the relief of thirsty Souls,
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as the waters which gushed out of the rocke abundantly.
as the waters which gushed out of the rock abundantly.
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1 Odor is mercie, all sweet smell of mercie, life to the Church, life in Christ, in whom all our praiers are as incense,
1 Odour is mercy, all sweet smell of mercy, life to the Church, life in christ, in whom all our Prayers Are as incense,
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and the lifting vp of our hands, as the euening sacrifice, all sweet.
and the lifting up of our hands, as the evening sacrifice, all sweet.
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2 Filius is truth, the word of eternall life, and standeth here, in the middest of this little garden, dropping dewes of heauen to water it;
2 Filius is truth, the word of Eternal life, and Stands Here, in the midst of this little garden, dropping dews of heaven to water it;
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as the tree of life in the middest of Paradise. In caeteris erat alimentum, in isto etiam Sacramentum:
as the tree of life in the midst of Paradise. In caeteris erat alimentum, in isto etiam Sacramentum:
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By other trees the body had sustenance, by this the Soule instruction. Therefore was it called, Arbor vitarum: Christ is the tree of liues.
By other trees the body had sustenance, by this the Soul instruction. Therefore was it called, Arbour vitarum: christ is the tree of lives.
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Behold the tree of life in the middest of the garden, on whom the liues of all the Saints doe depend for euer. Behold the tree of life in the midst of the garden, on whom the lives of all the Saints do depend for ever.
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Christ is the truth, and the life of the Church, all sure. 3 Ager, is righteousnesse: christ is the truth, and the life of the Church, all sure. 3 Ager, is righteousness:
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O inualuable righteousnesse of Christ, where we gather all our righteousnesse: for Christ is made vnto vs righteousnesse. Iste est regula, nos regulati:
Oh invaluable righteousness of christ, where we gather all our righteousness: for christ is made unto us righteousness. Iste est regula, nos regulati:
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He is our guide, and we his followers, as liues are guided by their soule.
He is our guide, and we his followers, as lives Are guided by their soul.
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Thus are wee made to flourish like the Palme tree, and to growe like the Cedars of Lybanus, all faire.
Thus Are we made to flourish like the Palm tree, and to grow like the Cedars of Lebanus, all fair.
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4 Benedictus is peace, our healthfull peace in our deere peace offering, our redeemer, whence wee receiue our heauenly requiem,
4 Benedictus is peace, our healthful peace in our deer peace offering, our redeemer, whence we receive our heavenly requiem,
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and rest from all our labours, all blessed.
and rest from all our labours, all blessed.
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Thus we receiue our lot of inheritance, among the Saints in light, vnitatem socialem cum angelis in vinculo pacis, The legacie of the Prince of peace.
Thus we receive our lot of inheritance, among the Saints in Light, vnitatem socialem cum Angels in Vinculo pacis, The legacy of the Prince of peace.
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Irrequietū est cor nostrum, O bone Iesu donec quiescat in te: Irrequietū est cor nostrum, Oh bone Iesu donec quiescat in te:
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O sweet Iesus, how our hearts doe pant till they rest in thy peace, that we neuer pant any more.
Oh sweet Iesus, how our hearts do pant till they rest in thy peace, that we never pant any more.
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Here you may perceiue a comely Quadrant of the Soueraigne Ecce, like that beautiful type of the Temple, whose borders were foure square.
Here you may perceive a comely Quadrant of the Sovereign Ecce, like that beautiful type of the Temple, whose borders were foure square.
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The Church is also resembled by the Quadras: a pretious stone foure square, of despected colour, yet of respected vertue. The Church is also resembled by the Quadras: a precious stone foure square, of despected colour, yet of respected virtue.
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Quadratura significat stabilitatem Ecclesiae: the quadrant imports sound resolution.Quadratura significat stabilitatem Ecclesiae: the quadrant imports found resolution.
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But it is likely that some will aske, where is Dominus, the great Master of the houshold, he which is Lord of the smell, the Son, the Shield, and the blessing:
But it is likely that Some will ask, where is Dominus, the great Master of the household, he which is Lord of the smell, the Son, the Shield, and the blessing:
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In whom, by whom, for whom, & from whom, mercie, and truth, and righteousnesse, and peace, and all things are. (In all things, let me vnderstand what I say,
In whom, by whom, for whom, & from whom, mercy, and truth, and righteousness, and peace, and all things Are. (In all things, let me understand what I say,
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and tell you what I do vnderstand:
and tell you what I do understand:
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Omnes vtique naturas intelligere debemus quae naturaliter sunt, neque enim ab ipso sunt peccata quae naturam non seruant sed vitiant: Omnes Vtique naturas intelligere debemus Quae naturaliter sunt, neque enim ab ipso sunt Peccata Quae naturam non servant sed vitiant:
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Wee must meane all natures which are pure issues in natures for from him are not any faults which doe not conforme nature,
we must mean all nature's which Are pure issues in nature's for from him Are not any Faults which do not conform nature,
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but deforme it.) Now then, to that question I answer, that I cannot shew him,
but deform it.) Now then, to that question I answer, that I cannot show him,
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when hee goeth by one, I see him not. If I goe to the North where he worketh, yet I cannot see him:
when he Goes by one, I see him not. If I go to the North where he works, yet I cannot see him:
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he will hide himselfe in the South, and I cannot behold him. he will hide himself in the South, and I cannot behold him.
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Enoch is said to walke with God, but he was taken vp into the Eagles ned, and no more seene:Enoch is said to walk with God, but he was taken up into the Eagles ned, and no more seen:
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Elias went to walke with God, but he was rapt vp in fierie chariots, and no more seene here, till the transfiguration for a fit. Elias went to walk with God, but he was rapt up in fiery chariots, and no more seen Here, till the transfiguration for a fit.
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Man here cannot see so farre, as to see what God is.
Man Here cannot see so Far, as to see what God is.
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Therefore Moses, when he was on the lower Mount, did hide his face at this excellens obiectum, which doth dazell mans presumptuous intelligence, more then the Sunne doth his piercing eie:
Therefore Moses, when he was on the lower Mount, did hide his face At this excellens Object, which does dazzle men presumptuous intelligence, more then the Sun does his piercing eye:
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the Sunne is a creature, God is the Creator, finitiad infinitum. Some say, that Isaias was therefore slaine, for saying that he did see God;
the Sun is a creature, God is the Creator, finitiad infinitum. some say, that Isaiah was Therefore slain, for saying that he did see God;
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yet (without peraduenture) he did see him, iuxta possibilitatē humanam, non vti est, sed vt voluit se videri:
yet (without Peradventure) he did see him, Next possibilitatē humanam, non vti est, sed vt voluit se videri:
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so farre as man could see, who cannot see God, as his desire is to see,
so Far as man could see, who cannot see God, as his desire is to see,
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but as Gods pleasure is to be seene.
but as God's pleasure is to be seen.
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You may remember, when the Lord was asked for his name, his answer was, I am: wonderfull and past vnderstanding.
You may Remember, when the Lord was asked for his name, his answer was, I am: wonderful and past understanding.
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Wee grant in good meaning, that there is meridiana visio, when we shall see face to face, we grant in good meaning, that there is meridiana visio, when we shall see face to face,
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when we shall know that wholly, which wee know now but in part. But that meridian sight cannot see God fully, to comprehend or measure him:
when we shall know that wholly, which we know now but in part. But that meridian sighed cannot see God Fully, to comprehend or measure him:
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Deus ad plenum non cognoscitur in via, neque in patria: The sharpest sight, either at home, or abroad, cannot discerne the fulnesse of God. Deus ad plenum non cognoscitur in via, neque in patria: The Sharpest sighed, either At home, or abroad, cannot discern the fullness of God.
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We shall know him to the full, for the sufficiencie of our felicitie, which shal be perfect,
We shall know him to the full, for the sufficiency of our felicity, which shall be perfect,
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and to the capacity of our glorified conceipt, which shall be great, but not infinite, as God is: and so is nothing else.
and to the capacity of our glorified conceit, which shall be great, but not infinite, as God is: and so is nothing Else.
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When I awake I shall be satisfied with thy Image. When I awake I shall be satisfied with thy Image.
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Many millions of painefull considerations haue beene inrolled in the monuments of the Church, of the Secrets of God; Many millions of painful considerations have been enrolled in the monuments of the Church, of the Secrets of God;
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which are all, but as all the nations, as the droppe of a bucket in comparison,
which Are all, but as all the Nations, as the drop of a bucket in comparison,
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or as a droppe to the Ocean.
or as a drop to the Ocean.
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Some haue desired to tell vs what God is of himselfe, and what hee is to vs. That of himselfe he is all length, id est, eternitie; all breadth, charitie;
some have desired to tell us what God is of himself, and what he is to us That of himself he is all length, id est, eternity; all breadth, charity;
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all height, maiestie, all depth, wisdome. That he is to vs, our possessor, he abideth within vs, and is not contained;
all height, majesty, all depth, Wisdom. That he is to us, our possessor, he Abideth within us, and is not contained;
d n1, n1, d n1, n1. cst pns31 vbz p-acp pno12, po12 n1, pns31 vvz p-acp pno12, cc vbz xx vvn;
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our guard, he remaineth without vs, and is not debarred; our king, hee continueth aboue vs, and is not mooued;
our guard, he remains without us, and is not debarred; our King, he Continueth above us, and is not moved;
po12 n1, pns31 vvz p-acp pno12, cc vbz xx vvn; po12 n1, pns31 vvz p-acp pno12, cc vbz xx vvn;
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our rocke, he supporteth vs for euer and is not confined.
our rock, he supporteth us for ever and is not confined.
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I might point out vnto you, many glosses of faire shew, and all short of that which the Apostle in few wordes attempteth to this purpose.
I might point out unto you, many Glosses of fair show, and all short of that which the Apostle in few words attempteth to this purpose.
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He onely hath immortalitie, and dwelleth in the light which none can attaine vnto, whom neuer man saw, neither can see. He only hath immortality, and dwells in the Light which none can attain unto, whom never man saw, neither can see.
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Yet in all our walke through this garden, wee shall see his beames shining vpon it,
Yet in all our walk through this garden, we shall see his beams shining upon it,
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and with faith, hope, and loue, admire his presence, whose seat is in the pillar of the cloud.
and with faith, hope, and love, admire his presence, whose seat is in the pillar of the cloud.
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Now then let vs proceed to consider, first, the head of this Text, with the antecedents; Now then let us proceed to Consider, First, the head of this Text, with the antecedents;
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and then the foure quarters, with their correspondence.
and then the foure quarters, with their correspondence.
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In euery part we find three consutes. 1 First, historicall narration pleasant, in Iacob. 2 Secondly, mystical signification splendent, in Christ. 3 Thirdly, congruent application honourable, in the Prince.
In every part we find three confutes. 1 First, historical narration pleasant, in Iacob. 2 Secondly, mystical signification splendent, in christ. 3 Thirdly, congruent application honourable, in the Prince.
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In the head, Behold, I must craue fauour to walke a long procession.
In the head, Behold, I must crave favour to walk a long procession.
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The Lord had promised a blessing to Abraham, in the number and honour of his issues:
The Lord had promised a blessing to Abraham, in the number and honour of his issues:
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count the starres, if thou canst; so shall thy seed be: numberlesse as starres for exceeding plentie, glorious as starres for heauenly beautie.
count the Stars, if thou Canst; so shall thy seed be: numberless as Stars for exceeding plenty, glorious as Stars for heavenly beauty.
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This promise was sure, yet it came on with leaden feete; Abraham was long without a child, and Abraham was longer without the child of Promise:
This promise was sure, yet it Come on with leaden feet; Abraham was long without a child, and Abraham was longer without the child of Promise:
d n1 vbds j, av pn31 vvd a-acp p-acp j n2; np1 vbds av-j p-acp dt n1, cc np1 vbds jc p-acp dt n1 pp-f n1:
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quanta maiora, tanta longius protracta Dei beneficia, vt sint chariora vt Isaac, Christus & vita aeterna; Quantum marjoram, tanta Longius protracta Dei Benefices, vt sint chariora vt Isaac, Christus & vita aeterna;
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The greatest blessings seeme many times a great way off, that we may more desire them, and bid them better welcome.
The greatest blessings seem many times a great Way off, that we may more desire them, and bid them better welcome.
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At the length, that Ecce, and wonder of the world was borne (for none of the Lords words shall fall to the ground) one liuing fruit of two dead stockes;
At the length, that Ecce, and wonder of the world was born (for none of the lords words shall fallen to the ground) one living fruit of two dead stocks;
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his father an hundred, and his mother ninetie yeares old. Aske his name, it was Isaac, all laughter; his father an hundred, and his mother ninetie Years old. Ask his name, it was Isaac, all laughter;
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well may he laugh which winnes, well did he winne, which did winne Christ, in whom all the nations of the earth are blessed. well may he laugh which wins, well did he win, which did win christ, in whom all the Nations of the earth Are blessed.
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Isaac praeludium Christi de quo fideles rident, & ex quo omnia Dei dona in fidelibus rident: Isaac praeludium Christ de quo fideles rident, & ex quo omnia Dei dona in fidelibus rident:
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Isaac was Christ his prologue, for whom all true hearts haue pleasant thoughts, and all faire gifts of God in his Saints, are through him very delectable.Isaac was christ his prologue, for whom all true hearts have pleasant thoughts, and all fair Gifts of God in his Saints, Are through him very delectable.
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But yet the blessing resteth, ad aras, as if God had euery day a consultation with himselfe for the progresse of this blessing.
But yet the blessing rests, ad aras, as if God had every day a consultation with himself for the progress of this blessing.
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Isaac was not directed to his wife, till hee was fourtie yeares olde, and Rebecca was barren till twentie yeares after. Isaac was not directed to his wife, till he was fourtie Years old, and Rebecca was barren till twentie Years After.
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What is Gods promise come vtterly to an end? no:
What is God's promise come utterly to an end? no:
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all this staie was the whetting of Abrahams faith, and the exercise of Isaacks patience, longing for Ecce. Quamuis in Isaac promissa esset successio, tamē implenda erat precibus Dei praefinitio:
all this stay was the whetting of Abrahams faith, and the exercise of Isaacs patience, longing for Ecce. Quamuis in Isaac Promissa esset Successio, tamē implenda erat precibus Dei praefinitio:
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Albeit the Lord had giuen assurance of succession in Isaac, yet the performance was so ordained, by zealous petitions it should be obtained.
Albeit the Lord had given assurance of succession in Isaac, yet the performance was so ordained, by zealous petitions it should be obtained.
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The praiers of them both in good time preuaile with God though sorrow continue for a night, yet joy commeth in the morning, after praier.
The Prayers of them both in good time prevail with God though sorrow continue for a night, yet joy comes in the morning, After prayer.
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They and their assistants pray for a blessing, and the blessing falls double on the ground.
They and their assistants pray for a blessing, and the blessing falls double on the ground.
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Rebecca's two sonnes are like two yong Ro•os that are twins; for Isaacs wife conceiued, and shee bare two nations in her wombe. Rebecca's two Sons Are like two young Ro•os that Are twins; for Isaacs wife conceived, and she bore two Nations in her womb.
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Shee for a while went weeping, as Hannah did (albeit shee had an husband better then tenne sonnes) and carried pretious seed,
Shee for a while went weeping, as Hannah did (albeit she had an husband better then tenne Sons) and carried precious seed,
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yet shee did returne with ioy, and brought her sheaues double.
yet she did return with joy, and brought her sheaves double.
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I shall not need to fill this Ecce with the various and perisous temptations, which came to Isaac. If I might shew them all, you all might maruell that euer he could reach this Ecce. Let this one instance suffice, which was a lamentable distresse vpon him, that hee had not so much as sweet waters to nourish him: I shall not need to fill this Ecce with the various and perisous temptations, which Come to Isaac. If I might show them all, you all might marvel that ever he could reach this Ecce. Let this one instance suffice, which was a lamentable distress upon him, that he had not so much as sweet waters to nourish him:
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Fidelium profectus impij non ferunt aequanimiter: The wicked pine away at the prosperitie of the godly. Fidelium profectus Impij non ferunt aequanimiter: The wicked pine away At the Prosperity of the godly.
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All his enemies labour vtterly to subuert him, and euery neighbour seemed to him an NONLATINALPHABET, labouring to subuert him, that he might be vtterly ruinated:
All his enemies labour utterly to subvert him, and every neighbour seemed to him an, labouring to subvert him, that he might be utterly ruinated:
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but the Lord was his deliuerance, as he hath been ours in an oppression much like, or worse then this.
but the Lord was his deliverance, as he hath been ours in an oppression much like, or Worse then this.
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For what portions of truth wee haue found in the word of truth, as wells of liuing waters, to nourish vs and our children, the Popelings vitiate them.
For what portions of truth we have found in the word of truth, as wells of living waters, to nourish us and our children, the Popelings vitiate them.
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They either equiuocate vpon them (this their double dealings) or hide them by the ingruences of their multiplied Index expurgatorius (fal shood in fellowship) or stop them vp with glosses and earthly traditions (this their packe of knackes) lest our Chruch should thriue too fast. They either equivocate upon them (this their double dealings) or hide them by the ingruences of their multiplied Index expurgatorius (fall shood in fellowship) or stop them up with Glosses and earthly traditions (this their pack of knacks) lest our Church should thrive too fast.
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But some will say, why say you so of the Papists, they are our neighbours? It is true,
But Some will say, why say you so of the Papists, they Are our neighbours? It is true,
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as the Philistims were neighbours to Isaac: Enuied welleth at the next doore: and a man doth often bring his worst companion from home.
as the philistines were neighbours to Isaac: Envied welleth At the next door: and a man does often bring his worst Companion from home.
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NONLATINALPHABET, our kinsmen are our in-bred vipers; as Parsons, & eiusdemfa rinae millenarij: and thousands of the same vnpurged leuen.
, our kinsmen Are our inbred vipers; as Parsons, & eiusdemfa rinae millenarij: and thousands of the same unpurged Leven.
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Here is the cause why wee haue so much a doe to keepe cleere waters in the welles which our fathers haue digged:
Here is the cause why we have so much a do to keep clear waters in the wells which our Father's have dug:
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they for very spite haue filled with mudde, and stopped them vp with earth, which they haue digged out of their infernall pits to this purpose. they for very spite have filled with mud, and stopped them up with earth, which they have dug out of their infernal pits to this purpose.
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Thus the Philistims had enuie at him, and filled vp with earth all the welles which his fathers seruants digged in his father Abrahams time.
Thus the philistines had envy At him, and filled up with earth all the wells which his Father's Servants dug in his father Abrahams time.
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See then how vnlikely it is for vs to hold in the breath of diuine knowledge,
See then how unlikely it is for us to hold in the breath of divine knowledge,
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as for Isaac to abide in the spirit of life, if God were not with vs. Sed à Deo adiuti refodimus puteos paternos ab inuidis palestinis obturatos:
as for Isaac to abide in the Spirit of life, if God were not with us said à God adiuti refodimus puteos paternos ab inuidis palestinis obturatos:
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but in the name of the Lord we discouered our fathers fountaines, which Philistinian enuie had hidden from vs. Thus the Lord was on Isaacks side:
but in the name of the Lord we discovered our Father's fountains, which Philistinian envy had hidden from us Thus the Lord was on Isaacs side:
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Feare not Isaac, for I am with thee, and will blesse thee, and will multiply thy seed. fear not Isaac, for I am with thee, and will bless thee, and will multiply thy seed.
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Now then to goe on with Ecce, behold on thing more strange:
Now then to go on with Ecce, behold on thing more strange:
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Rebecca's two children were at strife in the mothers wombe, like the two Hebrewes at strife in the field.Rebecca's two children were At strife in the mother's womb, like the two Hebrews At strife in the field.
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Potuit esse naturalis causa, sed accessit mystica & supernaturalis: Potuit esse Naturalis causa, sed accessit Mystica & supernaturalis:
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for that wonder, there be reasons rendred in nature, but there was a supernaturall respect aboue reason.
for that wonder, there be Reasons rendered in nature, but there was a supernatural respect above reason.
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The two younglings are both wrestlers, both wrestling for a wonderfull prize, for a blessing, a birth-right, a crowne:
The two Younglings Are both wrestlers, both wrestling for a wonderful prize, for a blessing, a birthright, a crown:
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O blessed crowne of immortall glorie. Collidebantur paruuli eodem Dei nutupermoti, quo irrationalia pecora & inanimata elementa futurorum praesagio permoueri solent:
Oh blessed crown of immortal glory. Collidebantur Parvuli Eodem Dei nutupermoti, quo irrationalia pecora & inanimata Elementa futurorum praesagio permoueri solent:
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The tender younglings werre stirred to their conflict, by the same motion, in which we sometimes see, both beasts without reason,
The tender Younglings war stirred to their conflict, by the same motion, in which we sometime see, both beasts without reason,
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and elements without life to stirre, that their stirres might be Calenders of after-claps. So shall there bee signes in the Sunne, and Moone, and Starres.
and elements without life to stir, that their stirs might be Calendars of afterclaps. So shall there be Signs in the Sun, and Moon, and Stars.
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Surely the guerdon was greater then the wrestlers thought of, yet their thoughts seeme to contend for the prize, which the weaker winnes by grace.
Surely the guerdon was greater then the wrestlers Thought of, yet their thoughts seem to contend for the prize, which the Weaker wins by grace.
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The Weezell doth raise his force against the Basiliske for soueraigntie in that place where they meet,
The Weezell does raise his force against the Basilisk for sovereignty in that place where they meet,
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and shee being armed with Rue, preuaileth in the combate.
and she being armed with Rue, prevaileth in the combat.
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Thus the younger sapling Iaacob being armed with the hearbe of grace, vincit fratrem Basiliscum, he puts his brother to the foyle.
Thus the younger sapling Jacob being armed with the herb of grace, vincit fratrem Basiliscum, he puts his brother to the foil.
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The strife is diuersly described in the varietie of translations: some, conquassare to shatter, irruere to rush one on another:
The strife is diversely described in the variety of Translations: Some, conquassare to shatter, irruere to rush one on Another:
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some, confringebantur, collidebantur, they did offer mutuall violence one to another: some, NONLATINALPHABET ludebant & calcitrabant, they did kicke one the other:
Some, confringebantur, collidebantur, they did offer mutual violence one to Another: Some, ludebant & calcitrabant, they did kick one the other:
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some, NONLATINALPHABET in similitudinem nauis in superficie ferebantur, they seemed to swimme in their mothers bellie. But here a Schollers braines may swimme in superficiall obseruation to little purpose.
Some, in similitudinem nauis in superficie ferebantur, they seemed to swim in their mother's belly. But Here a Scholars brains may swim in superficial observation to little purpose.
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Wee yeeld to that which wee reade with approoued iudgement: Fratrum diuortium portendit ebrionum collisio. Sed non omnino est certus modus commotionis infantum:
we yield to that which we read with approved judgement: Fratrum diuortium portendit ebrionum collisio. said non Omnino est Certus modus commotionis Infantum:
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The mutuall violence breathing on those tenderlings vnborne, did presage their separation after their birth.
The mutual violence breathing on those tederlings unborn, did presage their separation After their birth.
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The good woman perceiuing a strife in her wombe, as of contentious inmates in the Bee-hiue, shee went to aske the Lord for the meaning of that strife;
The good woman perceiving a strife in her womb, as of contentious inmates in the Beehive, she went to ask the Lord for the meaning of that strife;
dt j n1 vvg dt n1 p-acp po31 n1, c-acp pp-f j n2 p-acp dt n1, pns31 vvd pc-acp vvi dt n1 p-acp dt n1 pp-f d n1;
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Seeing it is so, why am I thus? I may not trouble you with the bundles of opinions how shee was answered, or by whom. Seeing it is so, why am I thus? I may not trouble you with the bundles of opinions how she was answered, or by whom.
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It is needlesse to argue, whether it was Sem or Melchizedeck, or they both at once;
It is needless to argue, whither it was Sem or Melchizedeck, or they both At once;
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or it was Heber, or (as some thinke) it was Abraham, as it is most like,
or it was Heber, or (as Some think) it was Abraham, as it is most like,
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for circumstance of time, place, and person.
for circumstance of time, place, and person.
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His person (aboue the rest) was of neerest acquaintance, of surest faith, and euident grace of reuelation, for hee was a Prophet.
His person (above the rest) was of nearest acquaintance, of Surest faith, and evident grace of Revelation, for he was a Prophet.
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The opinion of the most learned is, that shee went to aske the Lord, in the Science of some famous Patriarch, at that time as Abraham was. The opinion of the most learned is, that she went to ask the Lord, in the Science of Some famous Patriarch, At that time as Abraham was.
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Whosoeuer resolued her, the Lord sent her word by him what should betide her, and the Church word by her, what should befall the Church.
Whosoever resolved her, the Lord sent her word by him what should betide her, and the Church word by her, what should befall the Church.
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These are the rare blossomes of Ecce. Behold two manner of people shall be diuided out of thy bowels, faithfull and vnfaithfull out of one stocke, pure and impure fruit of one tree, true worshippers and heretickes in one Church, sincere holy seruants,
These Are the rare blossoms of Ecce. Behold two manner of people shall be divided out of thy bowels, faithful and unfaithful out of one stock, pure and impure fruit of one tree, true worshippers and Heretics in one Church, sincere holy Servants,
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and prophane counterfeit obseruants, as a grape and a brier-berrie both of one vine, a lambe and a woolfe both of one damme.
and profane counterfeit observants, as a grape and a brier-berrie both of one vine, a lamb and a wolf both of one dam.
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In Ecclesia sunt ficus & vna Christus, tribulus & spina Diabolus; In the Church are both figges and grapes, for Christ is both figges and grapes; In Ecclesia sunt ficus & Una Christus, tribulus & spina Diabolus; In the Church Are both figs and grapes, for christ is both figs and grapes;
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and in the Church are both briers and thornes, for the deuill is both briers to catch, & thorns to hurt.
and in the Church Are both briers and thorns, for the Devil is both briers to catch, & thorns to hurt.
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And on a day the sonnes of God came and stood before the Lord, and Sathan was also among them. And on a day the Sons of God Come and stood before the Lord, and Sathan was also among them.
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Abrahams sonnes are compared to starres and sands. Starres are the heauenly sonnes of Ierusalem, as Iaacob: Sands are filij terrae, sonnes of the flesh, earthly proud inhabitants of Babylon,Abrahams Sons Are compared to Stars and sands. Stars Are the heavenly Sons of Ierusalem, as Jacob: Sands Are filij terrae, Sons of the Flesh, earthly proud inhabitants of Babylon,
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as Esau. Behold it was then posterior dies, melior auis, the latter day, the better bird.
as Esau Behold it was then posterior die, melior auis, the latter day, the better bird.
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The elder shall serue the younger. The elder shall serve the younger.
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Iaacob did excelle his brother, 1 iure primogeniturae: 2 haereditate terrare sanctae: 3 praerogatiua faederis & Ecclesiae: In the right of the best birthright, inheritance, and couenant. In three faire pre-eminences.Jacob did excel his brother, 1 iure primogeniturae: 2 Inheritate terrare sanctae: 3 praerogatiua faederis & Ecclesiae: In the right of the best birthright, inheritance, and Covenant. In three fair preeminences.
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In the first is signified the spirit of adoption, by which we are sealed. In the second, our heauenly countrie, to which we are called.
In the First is signified the Spirit of adoption, by which we Are sealed. In the second, our heavenly country, to which we Are called.
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In the third, the life of the Church, out of which there is no life. Here our drie bones are quickned.
In the third, the life of the Church, out of which there is no life. Here our dry bones Are quickened.
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But let this be true, that thus the elder prerogatiue was fastened to the younger:
But let this be true, that thus the elder prerogative was fastened to the younger:
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yet (non obstante) it could not be true in their specialties, because still the elder did preoccupate iurisdiction ouer his brother. Yes;
yet (non Obstacle) it could not be true in their specialties, Because still the elder did preoccupate jurisdiction over his brother. Yes;
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howsoeuer Esau for a time made a more potent shew for prioritie then the yonger, yet was the Prophecie true, both in the letter and the mysterie. howsoever Esau for a time made a more potent show for priority then the younger, yet was the Prophecy true, both in the Letter and the mystery.
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In the letter true, for the Idumaeans which were of Esaus issues were tributarie to Dauid which was of Iaacobs generations.
In the Letter true, for the Idumaeans which were of Esaus issues were tributary to David which was of Iaacobs generations.
p-acp dt n1 j, p-acp dt njp2 r-crq vbdr pp-f npg1 n2 vbdr n-jn p-acp np1 r-crq vbds pp-f npg1 n2.
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Some doe vnderstand it, and ingeniously also, that Esau did serue Iaacob, whilst he did persecute him,
some do understand it, and ingeniously also, that Esau did serve Jacob, while he did persecute him,
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as the fyle doth seruice to the yron, to make it more bright, the fanne seruice to the corne to clense it,
as the file does service to the iron, to make it more bright, the fan service to the corn to cleanse it,
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and the furnace seruice to the gold to purifie it.
and the furnace service to the gold to purify it.
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The truth is, that Esau did Iaacob more good then he meant him, as Iaacobs sonnes by selling of Ioseph to vilifie him, did promote him to honour.
The truth is, that Esau did Jacob more good then he meant him, as Iaacobs Sons by selling of Ioseph to vilify him, did promote him to honour.
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Deus aliquandiu impiorum indulget petulantiae, sed modum statuit & Ecclesiae tandem fontes dilatat, vt impiorum furores nihil ei incommodasse appareat quin idem propagasse; Deus aliquandiu Impious indulget petulantiae, sed modum statuit & Ecclesiae tandem Fontes dilatat, vt Impious furores nihil ei incommodasse appareat quin idem propagasse;
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God doth sometime winke at the iniurious attempts of the presumptuous, but at his will he doth restraine them and inlarge his Church, that her health may shine out of the bond of aduersitie,
God does sometime wink At the injurious attempts of the presumptuous, but At his will he does restrain them and enlarge his Church, that her health may shine out of the bound of adversity,
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and her enemies blowes ende in her aduantage.
and her enemies blows end in her advantage.
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Here I might reioyce, to handle the right hand of Gods prouident power, but I must containe my selfe within the limits of Ecce in this place.
Here I might rejoice, to handle the right hand of God's provident power, but I must contain my self within the Limits of Ecce in this place.
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See then the truth in the mysterie, aboue the letter. Iacob came last, but did ouer-flie his brother Esau. First, that which is carnall; then that which is spirituall:
See then the truth in the mystery, above the Letter. Iacob Come last, but did overfly his brother Esau First, that which is carnal; then that which is spiritual:
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the old Adam came first, and the new Adam came after:
the old Adam Come First, and the new Adam Come After:
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O melior auis! The Eagle bird had Eagles wings, and did mount on high aboue his brother.O melior auis! The Eagl bird had Eagles wings, and did mount on high above his brother.
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Such is his magnificence, That the Lord said to my Lord, Sit thou at my right hand, &c. Such is the superioritie of the second Adam, that in his exaltation he had a name giuen him aboue euery name.
Such is his magnificence, That the Lord said to my Lord, Fit thou At my right hand, etc. Such is the superiority of the second Adam, that in his exaltation he had a name given him above every name.
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The elder must serue they younger: and glad may Adam bee, that he and his may doe seruice to Christ;The elder must serve they younger: and glad may Adam be, that he and his may do service to christ;
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as the sheaues which did reuerence Iosephs sheafe: for in Adam all die, but in Christ are all made aliue.
as the sheaves which did Reverence Joseph's sheaf: for in Adam all die, but in christ Are all made alive.
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The Schollers of Pyrene, and the wanton heads of the Temple, infamous at Corinth, did obiect that Christ died as did Adam, the yonger brother as the elder.
The Scholars of Pyrene, and the wanton Heads of the Temple, infamous At Corinth, did Object that christ died as did Adam, the younger brother as the elder.
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The Apostle graunteth this for truth, that both died, yet the difference of their death is notable.
The Apostle granteth this for truth, that both died, yet the difference of their death is notable.
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Both died and paid the wages of sinne: Sed mors Adae poenae peccati mors Christi hostia peccati, The death of Adam was the penaltie of sinne, the death of Christ the redemption of the sinner.
Both died and paid the wages of sin: said mors Adam Poenae peccati mors Christ Hostia peccati, The death of Adam was the penalty of sin, the death of christ the redemption of the sinner.
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This prepotencie was worth an Ecce, Behold in Christ all things are become new, for with his wounds are wee healed.
This prepotencie was worth an Ecce, Behold in christ all things Are become new, for with his wounds Are we healed.
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And in the reuewe of Iacob and Esau here is Ecce againe, Behold white and blacke, good and euill, light and darkenesse, life and death in two sonnes; And in the reuewe of Iacob and Esau Here is Ecce again, Behold white and black, good and evil, Light and darkness, life and death in two Sons;
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as if Rebecca's breasts did yeeld two kinds of milke, wholesome milke for Iacob, as the Hebrew mother;
as if Rebecca's breasts did yield two Kinds of milk, wholesome milk for Iacob, as the Hebrew mother;
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corrupt milke for Esau, as the Egyptian nurse.
corrupt milk for Esau, as the Egyptian nurse.
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And now Rebecca's breasts are not like the Equiuocators text, both true and false, they are both of one wholesome taste, one hallowed kind of milke.
And now Rebecca's breasts Are not like the Equivocators text, both true and false, they Are both of one wholesome taste, one hallowed kind of milk.
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The second testaments are both one sincere milke of the word of God, they are both of one truth, and spirit of life:
The second Testaments Are both one sincere milk of the word of God, they Are both of one truth, and Spirit of life:
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as there is but one Lord, faith, baptisme, hope, and saluation. Christus est veritas aeternalis, & verbum est veritas normalis, Christ is the eternall essentiall truth,
as there is but one Lord, faith, Baptism, hope, and salvation. Christus est veritas aeternalis, & verbum est veritas normalis, christ is the Eternal essential truth,
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and his word is our rule for truth. There is but one God, and one word.
and his word is our Rule for truth. There is but one God, and one word.
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Vnus veritatis fons est Deus, & verbum vna veritas in omnes filios saliens; Vnus veritatis fons est Deus, & verbum Una veritas in omnes Sons saliens;
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God is the onely fountaine of truth, and his word is the liuing water flowing into his childrens hearts,
God is the only fountain of truth, and his word is the living water flowing into his Children's hearts,
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as the pure riuer of water of life, cleere as Cristal, proceeding out of the throne of God, and of the Lambe.
as the pure river of water of life, clear as Crystal, proceeding out of the throne of God, and of the Lamb.
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Rebecca's breasts are one holy Scripture, and all holy Scripture, as one heauenly Canaan, which floweth with milke and hony, of one sauour and power of life.Rebecca's breasts Are one holy Scripture, and all holy Scripture, as one heavenly Canaan, which flows with milk and honey, of one savour and power of life.
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But whence then is the difference of these two brethren? shal I climbe vp into Gods throne,
But whence then is the difference of these two brothers? shall I climb up into God's throne,
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and sit with him among the secrets of his incircumscriptible predestination? no, I will reuerence the Arke of his secret treasures,
and fit with him among the secrets of his incircumscriptible predestination? no, I will Reverence the Ark of his secret treasures,
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but I will not search it without warrant. Here is abyssius imperuestigabilis, which S. Paul calleth deepenesse, NONLATINALPHABET all immense, beyond waight and measure.
but I will not search it without warrant. Here is abyssius imperuestigabilis, which S. Paul calls deepness, all immense, beyond weight and measure.
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Here Pride may busie her selfe to doe much hurt, as some Epicures, and other Philosophers, and other Schoole-men haue done.
Here Pride may busy her self to do much hurt, as Some Epicureans, and other Philosophers, and other Schoolmen have done.
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But woe to the crowne of Pride, her latter end is worse then the beginning; as the Bethshemites were stricken in their hinder parts.
But woe to the crown of Pride, her latter end is Worse then the beginning; as the Beth-shemites were stricken in their hinder parts.
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None can comprehend those secrets, more then a man can hold the seas in his fist,
None can comprehend those secrets, more then a man can hold the Seas in his fist,
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or measure heauen, or count the sands, or waigh the mountaines.
or measure heaven, or count the sands, or weigh the Mountains.
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If any bold bayard shall say, there is no preordination, because he cannot fathome it, it were as if the blind should say there is no Sunne, because he cannot see it.
If any bold bayard shall say, there is no preordination, Because he cannot fathom it, it were as if the blind should say there is no Sun, Because he cannot see it.
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Let this suffice, that God hath chosen his in Christ, before the foundations of the world were laid.
Let this suffice, that God hath chosen his in christ, before the foundations of the world were laid.
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If any aske, how? let the Apostle answer: of his meere good will, forestanding all causes in our own worthinesse.
If any ask, how? let the Apostle answer: of his mere good will, forestanding all Causes in our own worthiness.
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God calleth all to the Church, and in eternal and indissoluble prescience espying vessels of honour, and wrath;
God calls all to the Church, and in Eternal and indissoluble prescience espying vessels of honour, and wrath;
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the one sort is chosen, the other left, as light ware at the ballance: Thou art waighed in the ballance, and found too light.
the one sort is chosen, the other left, as Light ware At the balance: Thou art weighed in the balance, and found too Light.
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Vnto this point is annexed, the recogitable oddes betwixt the elections of God & man.
Unto this point is annexed, the recogitable odds betwixt the elections of God & man.
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Those things which man chooseth, are therefore chosen, because they are waight, but the gold of gods choyce, is therefore waight because it is chosen.
Those things which man chooses, Are Therefore chosen, Because they Are weight, but the gold of God's choice, is Therefore weight Because it is chosen.
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Thus did God loue and choose Israel, not because they were better people then other, but they were better, because God did choose them:
Thus did God love and choose Israel, not Because they were better people then other, but they were better, Because God did choose them:
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The Lord thy God hath chosen thee to be a pretious people to himselfe, & All Popish Atheisme,The Lord thy God hath chosen thee to be a precious people to himself, & All Popish Atheism,
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and other blasphemous insuitations against God, for election and reiection of Iacob and Esau, were easily dashed,
and other blasphemous insuitations against God, for election and rejection of Iacob and Esau, were Easily dashed,
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if I should preferre Gods prerogatiue aboue the Popes.
if I should prefer God's prerogative above the Popes.
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We are certified long since, that if the Pope doe carrie many thousand with him into hell, no man may be so bold as to cōtrol him quia cuntos iudicaturus à nemine est iudicandus, &c. Because the Pope may iudge all men,
We Are certified long since, that if the Pope do carry many thousand with him into hell, no man may be so bold as to control him quia cuntos judicator à Nemine est iudicandus, etc. Because the Pope may judge all men,
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and may not be iudged of any.
and may not be judged of any.
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But I haue no pleasure to idle out my pretious time with such trifles. One thing I haue to speake out of lowly and reueiled knowledge, in the discussions of the learned, concerning the Bee and the Spider, to manifest the worke of grace receiued.
But I have no pleasure to idle out my precious time with such trifles. One thing I have to speak out of lowly and revealed knowledge, in the discussions of the learned, Concerning the Bee and the Spider, to manifest the work of grace received.
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Whatsoeuer of the word of God Iacob suckes, the suppe is honie, or wine, or milke, more worth then money,
Whatsoever of the word of God Iacob sucks, the sup is honey, or wine, or milk, more worth then money,
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or money worth, all sanctified, the sauour of life vnto life.
or money worth, all sanctified, the savour of life unto life.
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But whatsoeuer Esau suckes, it turneth to humour, corrupt, & accursed, the sauour of death vnto death.
But whatsoever Esau sucks, it turns to humour, corrupt, & accursed, the savour of death unto death.
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It is not giuen to all to know the voyce of the shepheard, to taste the bread of life, It is not given to all to know the voice of the shepherd, to taste the bred of life,
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or to sauour the wine of wisdome;
or to savour the wine of Wisdom;
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as many in the same garden passe many wholseome hearbes and flowers in ignorance, or insensibilitie, which others gather in knowledge for smell and taste.
as many in the same garden pass many wholseome herbs and flowers in ignorance, or insensibility, which Others gather in knowledge for smell and taste.
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Iudicia Dei credentibus mella sapiunt, sed incredulis etiam mellitissimae promissiones sunt fellis plenae: Judicia Dei credentibus Mella sapiunt, sed incredulis etiam mellitissimae Promises sunt fellis plenae:
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The iudgements of God are an honie combe to the beleeuers, but to the vnbeleeuer the sweetest promises of God are bitternesse.
The Judgments of God Are an honey comb to the believers, but to the unbeliever the Sweetest promises of God Are bitterness.
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If any call to me, to know why I call this bane, humour;
If any call to me, to know why I call this bane, humour;
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in prōptu causa est, for the word is of the same fashion with those euill thoughts, affections, wordes,in prōptu causa est, for the word is of the same fashion with those evil thoughts, affections, words,
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and deedes, which our countrimen commonly call humours. Sunt impij vt venenatae quaedam bestiae & sues bonos odores non ferentes:
and Deeds, which our countrymen commonly call humours. Sunt Impij vt venenatae quaedam Bestiae & sues bonos odores non ferentes:
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The wicked are like some venemous and fulsome beasts, which are sicke with the breath of wholesome smels.
The wicked Are like Some venomous and fulsome beasts, which Are sick with the breath of wholesome smells.
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Their vine is of Sodome, the poyson of dragons, and the cruell gall of Aspes. Their vine is of Sodom, the poison of dragons, and the cruel Gall of Asps.
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But since the wicked ones do thus wilfully foreshew their owne ruine, let thee elect be still gathering more ioy to their consciences,
But since the wicked ones do thus wilfully foreshow their own ruin, let thee elect be still gathering more joy to their Consciences,
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and reioyce that their names are written in heauen. Now then to passe on, lest I should loose mine Ecce in the plaine field.
and rejoice that their names Are written in heaven. Now then to pass on, lest I should lose mine Ecce in the plain field.
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Behold, the two twins were at strife for the blessing, which was a dignity annexed to the birthright,
Behold, the two twins were At strife for the blessing, which was a dignity annexed to the birthright,
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as an excellencie vnited to the crown: whosoeuer holdeth one for euer, must haue both.
as an excellency united to the crown: whosoever holds one for ever, must have both.
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They stroue for the birth-right before their birth, and in the very inslant the strife continued,
They strove for the birthright before their birth, and in the very inslant the strife continued,
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for Iacob had Esau by the heele.
for Iacob had Esau by the heel.
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Signum retardantis eum qui prior erat, & fatigantis eum qui fortior & praeualentis in certamine pietatis; Signum retardantis Eum qui prior erat, & fatigantis Eum qui fortior & praeualentis in certamine pietatis;
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It was a signe that the better should ouertake his elder, that the weaker should ouercome the stronger,
It was a Signen that the better should overtake his elder, that the Weaker should overcome the Stronger,
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& true pietie win the masterie of false sanctitie.
& true piety win the mastery of false sanctity.
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What was their contention ended with their birth? no, the strife continued stil for the birth-right:
What was their contention ended with their birth? no, the strife continued still for the birthright:
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Sel me euen now thy birth-right, and Esau sware vnto him, and sold his birth right vnto Iacob. Sell me even now thy birthright, and Esau sware unto him, and sold his birth right unto Iacob.
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Esau as the foole selleth heauen for earth: Iacob as the wise merchant buyeth the pearle.Esau as the fool Selleth heaven for earth: Iacob as the wise merchant buyeth the pearl.
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Now Iacob is become sonne and heire to the crowne of Gods blessings.
Now Iacob is become son and heir to the crown of God's blessings.
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The blessing is not yet declared vpon him, but hee is as sure of the blessing as of the birth-right.
The blessing is not yet declared upon him, but he is as sure of the blessing as of the birthright.
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Thus was the preeminence of blessing vpon Ephraim, before Iaacob laied his right hand on him, (for in the volume of thy booke were all things written,
Thus was the preeminence of blessing upon Ephraim, before Jacob laid his right hand on him, (for in the volume of thy book were all things written,
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before there was any of them,) but it was not manifest till then.before there was any of them,) but it was not manifest till then.
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A Doctrine of comfort is this to all which haue receiued that sauing grace which is sufficient.
A Doctrine of Comfort is this to all which have received that Saving grace which is sufficient.
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They are as sure of glory as they are of grace, because glory belongs to grace,
They Are as sure of glory as they Are of grace, Because glory belongs to grace,
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as the inheritance to the heire, and the blessing to the birth-right;
as the inheritance to the heir, and the blessing to the birthright;
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yet so, as birth-right, blessing, grace, and glory, and all are of Gods gift, not of mans merit or worthinesse by the Law,
yet so, as birthright, blessing, grace, and glory, and all Are of God's gift, not of men merit or worthiness by the Law,
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for ye are not vnder the Law, but vnder grace.
for you Are not under the Law, but under grace.
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The time of glorie is next to the time of grace, in the surety of succession,
The time of glory is next to the time of grace, in the surety of succession,
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as the time of the feast was next to the time of the vintage.
as the time of the feast was next to the time of the vintage.
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This is now the time of the vintage, the sweete wines of the Scripture and Sacraments of Christ and the holy Ghost are pressed out, that after we may drinke anew of the fruit of the vine in the kingdome of God.
This is now the time of the vintage, the sweet wines of the Scripture and Sacraments of christ and the holy Ghost Are pressed out, that After we may drink anew of the fruit of the vine in the Kingdom of God.
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When yee haue gathered the fruit of the Land, yee shall keepe an holy feast vnto the Lord. When ye have gathered the fruit of the Land, ye shall keep an holy feast unto the Lord.
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This life is the season of gathering sweet grapes of grace, next is the feast, the time of glorie.
This life is the season of gathering sweet grapes of grace, next is the feast, the time of glory.
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But I must remember where I am and bind short all other circumstantiall tidings together.
But I must Remember where I am and bind short all other circumstantial tidings together.
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Esau proud, Esau contemnes his brother (vt Diobolarem) as the irefull Woolfe the little Kidde.Esau proud, Esau contemnes his brother (vt Diobolarem) as the ireful Wolf the little Kid.
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Hee sold the title but hee purposeth perforce to hold the inheritance.
He sold the title but he Purposes perforce to hold the inheritance.
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In which example were may take a view of the common Centaures and Cyclopes of the world, which hold al per fas et nefas, all by strong hand:
In which Exampl were may take a view of the Common Centaur's and Cyclopes of the world, which hold all per fas et nefas, all by strong hand:
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hee wil haue all lawfull which is vnlawfull, and will be as the Lion was, his owne caruer.
he will have all lawful which is unlawful, and will be as the lion was, his own carver.
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Neither was that fraus vulpeculae wanting in Esaus designes;
Neither was that fraus vulpeculae wanting in Esaus designs;
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for to strengthen himselfe that hee might be able to beare downe his brother, hee maketh matches with two wiues, without liking, consent, or knowledge of his parents.
for to strengthen himself that he might be able to bear down his brother, he makes Matches with two wives, without liking, consent, or knowledge of his Parents.
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He was as the Scrpent, which was more subtill then any beast of the field, clandestinas aucupatur consultationes contra iustitiam et pacem, hee putteth the snare of the hunter, to ouerthrow all righteous peace with noysome pestilence.
He was as the Serpent, which was more subtle then any beast of the field, clandestinas aucupatur consultationes contra iustitiam et pacem, he putteth the snare of the hunter, to overthrow all righteous peace with noisome pestilence.
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This is the man which will bee more wise then God, his meaning is otherwise then God meant.
This is the man which will be more wise then God, his meaning is otherwise then God meant.
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Hee will match especialy, with the Princes daughters of the Philistines, whom the Lord did purpose to root out.
He will match especially, with the Princes daughters of the philistines, whom the Lord did purpose to root out.
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In these coherences hee pretendeth peace with all men. A peaceable man is Esau, hee will haue peace with all the world.
In these coherences he pretendeth peace with all men. A peaceable man is Esau, he will have peace with all the world.
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It was then with him, as it was long after with the Arrians and other succeeding Hererikes, in their subtill contriuements:
It was then with him, as it was long After with the Arians and other succeeding Heresies, in their subtle contrivements:
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iust as it is now with the Romanists, when their shew is best, their intent is worst.
just as it is now with the Romanists, when their show is best, their intent is worst.
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But all this great hast to be great, was without good speed; and all his confidence in the flesh of mans arme is vaine:
But all this great haste to be great, was without good speed; and all his confidence in the Flesh of men arm is vain:
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for he cannot hold that inheritance by bow, or sword, or battell, or horses, horse-men, or kins-men;
for he cannot hold that inheritance by bow, or sword, or battle, or Horses, horsemen, or kinsmen;
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whose tenure was not of the willer not runner, but of the mercy of God.
whose tenure was not of the willer not runner, but of the mercy of God.
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Much like to this was Salomons seducement miscarried with worldly wisdome, to confidence in carnall power.
Much like to this was Solomon's seducement miscarried with worldly Wisdom, to confidence in carnal power.
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He concludeth matches with his Aegyptian neighbors, Moab, Ammon, Edom, Zidon, and Heth; and yet his great sonne and heire for all his fathers cunning, lost tenne Tribes at once of his owne kingdome.
He Concludeth Matches with his Egyptian neighbours, Moab, Ammon, Edom, Sidon, and Heth; and yet his great son and heir for all his Father's cunning, lost tenne Tribes At once of his own Kingdom.
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What saith Roboam after the extinction of his father? what? My little finger shall bee greater then my fathers loines.
What Says Rehoboam After the extinction of his father? what? My little finger shall be greater then my Father's loins.
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O Roboam by mee Kings reigne, but the armes of the wicked shall be broken.
O Rehoboam by me Kings Reign, but the arms of the wicked shall be broken.
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Afterward when Salomon slept with his fathers, Roboam had a smarting feeling of Gods power in the proofe of Ahijah his Prophesie. Afterwards when Solomon slept with his Father's, Rehoboam had a smarting feeling of God's power in the proof of Ahijah his Prophesy.
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For as the Prophet caught hold on the new garment on Ieroboams backe or his owne, For as the Prophet caught hold on the new garment on Ieroboams back or his own,
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and rent it off in twelue peeces;
and rend it off in twelue Pieces;
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so Roboams new kingdome was rent from his Scepter, and none followed the house of Dauid, but the Tribe of Iudah only.
so Roboams new Kingdom was rend from his Sceptre, and none followed the house of David, but the Tribe of Iudah only.
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Had not he cause to cry out as he fled to Ierusalem for feare, crucior bolum tantum mihi esse, ereptum tam subito è faucibus;
Had not he cause to cry out as he fled to Ierusalem for Fear, crucior bolum Tantum mihi esse, ereptum tam subito è faucibus;
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I am troubled out of measure, to see my meat in spite of my teeth to fall out of my mouth,
I am troubled out of measure, to see my meat in spite of my teeth to fallen out of my Mouth,
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and my selfe vnable to with-hold it: but iust art thou O God, and iust are thy iudgements.
and my self unable to withhold it: but just art thou Oh God, and just Are thy Judgments.
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And thus it doth often prooue with them which make their reckoning without God as Mauritius did;
And thus it does often prove with them which make their reckoning without God as Mauritius did;
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the cast of their anchor is preuented, their treasures are but coales, and their nuts but shelles, both their pleasures and profits are cut short of their accounts.
the cast of their anchor is prevented, their treasures Are but coals, and their nuts but shells, both their pleasures and profits Are Cut short of their accounts.
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Therefore trust not in Princes, nor in any sonne of man, for there is no helpe in him.
Therefore trust not in Princes, nor in any son of man, for there is no help in him.
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Thinke then (if it be thus) that those malepert confederacies of surly Esau with Infidels, (both against faith and good manners) were as pricking thornes to Isaac and Rebekah, But Isaac after many tedious daies of his wearisome pilgrimage (his eies beeing dimme) expecteth his end,
Think then (if it be thus) that those malepert confederacies of surly Esau with Infidels, (both against faith and good manners) were as pricking thorns to Isaac and Rebekah, But Isaac After many tedious days of his wearisome pilgrimage (his eyes being dim) Expects his end,
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and to set his house in order before hee die, he disposeth himselfe to his last will and testament.
and to Set his house in order before he die, he Disposeth himself to his last will and Testament.
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He knowing also that Esau was numerous in children, and cunning in his plots; and that Iacob was both childlesse, and wifelesse, and plain:
He knowing also that Esau was numerous in children, and cunning in his plots; and that Iacob was both childless, and wifeless, and plain:
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he doth fully purpose to bequeath the great predominancy to the elder brother.
he does Fully purpose to Bequeath the great predominancy to the elder brother.
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Make me sauoury meat such as I loue, and bring it to mee that I may eate, and that my soule may blesse thee before I die. Make me savoury meat such as I love, and bring it to me that I may eat, and that my soul may bless thee before I die.
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By these thoughts of Isaac we may perceiue, that God seeth not as man seeth (ante pedes) only,
By these thoughts of Isaac we may perceive, that God sees not as man sees (ante pedes) only,
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for man purposeth and God disposeth.
for man Purposes and God Disposeth.
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All is Gods to dispose or transpose at his pleasure, as he tranlsated the Egyptian riches to the Israelites hands, that they might handle them better.
All is God's to dispose or transpose At his pleasure, as he tranlsated the Egyptian riches to the Israelites hands, that they might handle them better.
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You know that when Iaacob was to blesse his sonne Iosephs two sonnes, so that his right hand was vpon the yonger sonne,
You know that when Jacob was to bless his son Joseph's two Sons, so that his right hand was upon the younger son,
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and his left hand on the elder:
and his left hand on the elder:
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incongrua videbatur illa manuum impositio Iosepho ignaro prouidentiae Dei, that imposition of hands which was orderred by Gods prouidence, looked like an iniurious fact to Ioseph, not beeing at that time acquainted with Gods purpose:incongrua Videbatur illa manuum Impositio Joseph ignaro prouidentiae Dei, that imposition of hands which was orderred by God's providence, looked like an injurious fact to Ioseph, not being At that time acquainted with God's purpose:
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Ioseph did thinke his aged father was in feeblenesse and error, and would haue changed his hands. Ioseph did think his aged father was in feebleness and error, and would have changed his hands.
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Surely a good man was Ioseph and a Prophet, but not alwaies enlightened alike with the spirit of prophesie, nor for all things;
Surely a good man was Ioseph and a Prophet, but not always enlightened alike with the Spirit of prophesy, nor for all things;
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therefore his father beeing better guided with a superior degree of light at that time, continueth his blessing,
Therefore his father being better guided with a superior degree of Light At that time, Continueth his blessing,
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and createth Ephraim the son of his right hand:
and Createth Ephraim the son of his right hand:
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So that as then the primacy was giuen to the younger brother, contrary to the fathers desire (the Lord ruling the lots) thus must it now be, by the disposition of the same power. So that as then the primacy was given to the younger brother, contrary to the Father's desire (the Lord ruling the lots) thus must it now be, by the disposition of the same power.
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And now it is plaine, that Esau hath met with his match;
And now it is plain, that Esau hath met with his match;
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hee is wily for himselfe, but God is of counsell with Iaacob. Looke vpon the contriuement;
he is wily for himself, but God is of counsel with Jacob. Look upon the contrivement;
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Esau is sent on hunting whiles Iaacob taketh the prey (coruum delusit hiantem) and is instauled into the blessing.Esau is sent on hunting while Jacob Takes the prey (coruum delusit hiantem) and is instauled into the blessing.
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Heere let Esau complaine that hee hath waried himself in the waies of wickednesse, drawing out the cords of vanitie, and weauing the Spiders web,
Here let Esau complain that he hath waried himself in the ways of wickedness, drawing out the cords of vanity, and weaving the Spiders web,
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and at length is become as the fishers, which labored all night and caught nothing.
and At length is become as the Fishers, which laboured all night and caught nothing.
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In a word, these words of my text lap in the reason of inducement to Isaac to doe that which he meant not to haue done.
In a word, these words of my text lap in the reason of inducement to Isaac to do that which he meant not to have done.
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The Lord is such a considerate and powerfull agent in the businesse, that Isaac doth cheerefull bestow that good turne on Iaacob which hee reserued for Esau. Why so? because hee did not smell of the ranknesse of the sheep-coate,
The Lord is such a considerate and powerful agent in the business, that Isaac does cheerful bestow that good turn on Jacob which he reserved for Esau Why so? Because he did not smell of the rankness of the Sheepcoat,
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but of the pleasures of the field.
but of the pleasures of the field.
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The blessing doth consist of two respects, as a garden of pleasant fruit, and delicious smell.
The blessing does consist of two respects, as a garden of pleasant fruit, and delicious smell.
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Heere are praiers for Iaccob in prophesies, and promises of his sweete and wholsome fruites: And heere is the praise of Iaccob for his delightfull smell.
Here Are Prayers for Jacob in prophecies, and promises of his sweet and wholesome fruits: And Here is the praise of Jacob for his delightful smell.
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Isaac his motiue, whereby he was inuited to blesse Iaccob, is plaine in these words:Isaac his motive, whereby he was invited to bless Jacob, is plain in these words:
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Behold, the smell of my sonne is as the smell of a field, which the Lord hath blessed. Behold, the smell of my son is as the smell of a field, which the Lord hath blessed.
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Now after all this inference of Ecce, it may bee said to me as once it was to the Citizens of Myndus: viri Myndij claudite portas, shut your gates least your City runne out at your mouth,
Now After all this Inference of Ecce, it may be said to me as once it was to the Citizens of Myndus: viri Myndij claudite portas, shut your gates lest your city run out At your Mouth,
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and your little corporation vanish through your great heat. Indeed a great gate may be too wide for a little pingle;
and your little corporation vanish through your great heat. Indeed a great gate may be too wide for a little pingle;
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but albeit I cannot now cut my doore lesse, yet I may well inlarge this garden plot to make it greater,
but albeit I cannot now Cut my door less, yet I may well enlarge this garden plot to make it greater,
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so may the proportion be more equall. First then to fit and finish vp this portall, Ecce behold:
so may the proportion be more equal. First then to fit and finish up this portal, Ecce behold:
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The word is very specious in the original Ree, and in the translation vide, but commonly Ecce, as if the meaning were to call all the world to come and see, as Philip called Nathanael to Christ, come and see.
The word is very specious in the original Ree, and in the Translation vide, but commonly Ecce, as if the meaning were to call all the world to come and see, as Philip called Nathanael to christ, come and see.
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The word is sometime of ostension, sometime of admiration, and sometime of both. Ostension is againe two fold, by their counterfeit shadow, or true exhibition. Of counterfeit shadow;
The word is sometime of ostension, sometime of admiration, and sometime of both. Ostension is again two fold, by their counterfeit shadow, or true exhibition. Of counterfeit shadow;
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as behold heere is Christ, and there is Christ, a counterfeit shadow: of true exhibition: as behold the Lamb of God, O true exhibition.
as behold Here is christ, and there is christ, a counterfeit shadow: of true exhibition: as behold the Lamb of God, Oh true exhibition.
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Sometime Ecce is of admiration and stands at a gaze, and doth gaze at a wonder:
Sometime Ecce is of admiration and Stands At a gaze, and does gaze At a wonder:
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behold a Virgin shal beare a sonne, miraculum mirabiliter mirabile; a virgins childe and God and man, both one, a light of all maruelles.
behold a Virgae shall bear a son, miraculum mirabiliter Marvelous; a Virgins child and God and man, both one, a Light of all marvels.
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A man so weak that he must die, a God so strong that he could conquer death:
A man so weak that he must die, a God so strong that he could conquer death:
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behold, there brake he the arrows of the bow, the shield, the sword, and the battell. Selah Behold a wonder.
behold, there brake he the arrows of the bow, the shield, the sword, and the battle. Selac Behold a wonder.
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In some places this Aduereb Ecce is of admiration and demonstration both together, and diuersly of diuers strangers, either difficult, or new, or sudden.
In Some places this Aduereb Ecce is of admiration and demonstration both together, and diversely of diverse Strangers, either difficult, or new, or sudden.
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Now may you stand vpon the top of Ecce as vpon a mount, and behold all the pleasures of this text,
Now may you stand upon the top of Ecce as upon a mount, and behold all the pleasures of this text,
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as the plaine of Iordan watered eueiy where.
as the plain of Iordan watered eueiy where.
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First the difficulty of this Ecce is note worthy that euer Iacob could rise to this blessing, Christ ascend to his glory,
First the difficulty of this Ecce is note worthy that ever Iacob could rise to this blessing, christ ascend to his glory,
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and the Prince of Wales attaine to his Principality.
and the Prince of Wales attain to his Principality.
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Where was the Ecce of Iacob when his father Isaac was in offering for sacrifice, or whilest his brother Esaus Vow stood on foot to sacrifice his brothers bloud to his fathers funeralles:
Where was the Ecce of Iacob when his father Isaac was in offering for sacrifice, or whilst his brother Esaus Voelli stood on foot to sacrifice his Brother's blood to his Father's funerals:
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The daies will come shortly of mourning for my father• 〈 ◊ 〉 where was the Ecce of Christ, the glory and riches of his God-head, when as the Serpent in the wildernesse, he was lift vp vpon the crosse, The days will come shortly of mourning for my father• 〈 ◊ 〉 where was the Ecce of christ, the glory and riches of his Godhead, when as the Serpent in the Wilderness, he was lift up upon the cross,
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and one of the souldiers with a speare piersed his side?
and one of the Soldiers with a spear pierced his side?
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Where was the Ecce of the Prince, when the Lion and the Lions Whelp were vowed to the massacre, inconspiratione plusquā Catilinaria in the gun powder-treason.
Where was the Ecce of the Prince, when the lion and the Lions Whelp were vowed to the massacre, inconspiratione plusquā Catilinaria in the gun Powder treason.
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Wee doe read of Catiline that firebrand of old, that to fasten his confederates in their mercilesse intent, he did mingle mans bloud with wine,
we do read of Catiline that firebrand of old, that to fasten his confederates in their merciless intent, he did mingle men blood with wine,
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as Pilate mingled the bloud of the Galileans with their owne facrifice.
as Pilate mingled the blood of the Galileans with their own facrifice.
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This drinke thus prepared, hee carried vp and downe, to his partners, as the Priests of Rome doe now beare their hoast and consecrated wedges, heere and there to their abetters.
This drink thus prepared, he carried up and down, to his partners, as the Priests of Room do now bear their host and consecrated wedges, Here and there to their abetters.
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When he came to place and company fit to his purpose, he did in this drinke carowse and swallow vp his impious vow:
When he Come to place and company fit to his purpose, he did in this drink carouse and swallow up his impious Voelli:
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In this draught all his associates must follow him, to make their sword drunke with the bloud of their Country,
In this draught all his associates must follow him, to make their sword drunk with the blood of their Country,
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and wholly to subuert the present glory of Rome.
and wholly to subvert the present glory of Rome.
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But this monstrous Catilines brood among vs, was more monstrous in eating and drinking, (as they supposed) the blood of Christ, to ratifie their vowes, concealing iniquity in their bosomes.
But this monstrous Catilines brood among us, was more monstrous in eating and drinking, (as they supposed) the blood of christ, to ratify their vows, concealing iniquity in their bosoms.
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Thus they did bind themselues in an holy league, like Romane Saints of these daies, to reioice together for the finall expiration of King and Prince,
Thus they did bind themselves in an holy league, like Roman Saints of these days, to rejoice together for the final expiration of King and Prince,
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and the mournfull desolation of Church & common wealth.
and the mournful desolation of Church & Common wealth.
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So euery man may see, how our Ecce hath escaped fire and sword (by God mercie) for the honour and ioy of England.
So every man may see, how our Ecce hath escaped fire and sword (by God mercy) for the honour and joy of England.
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But is it difficultie alone? no, it is noucltie also.
But is it difficulty alone? no, it is noucltie also.
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There are nouelties past in the holy Testament, nouelties present in the new children of regeneration,
There Are novelties passed in the holy Testament, novelties present in the new children of regeneration,
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and nouelties to come in the stole of glorie. The new Testament was a noueltie:
and novelties to come in the stole of glory. The new Testament was a novelty:
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the Lord had written the old law in tables of stone, but that the penne of the Writer should indite a law in the inward parts of mans heart, this was worth an Ecce. Nouitas amaena, ful of delicate and healthfull pleasure.
the Lord had written the old law in tables of stone, but that the pen of the Writer should indite a law in the inward parts of men heart, this was worth an Ecce. Nouitas amaena, full of delicate and healthful pleasure.
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Behold the daies come, that I will make a new couenant, &c. The wise man said in his time, there was nothing new vnder the sunne, Behold the days come, that I will make a new Covenant, etc. The wise man said in his time, there was nothing new under the sun,
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yet euery regenerate man, yong or old, is a new creature. Both these are true, because our new birth is not of earth, but of heauen, not of mortall seed, yet every regenerate man, young or old, is a new creature. Both these Are true, Because our new birth is not of earth, but of heaven, not of Mortal seed,
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but of immortall, aboue the Sunne. All the adopted sonnes of God, are borne, not of the will of the flesh,
but of immortal, above the Sun. All the adopted Sons of God, Are born, not of the will of the Flesh,
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nor of the will of man; but of the will of God, our new birth is aboue the Sunne.
nor of the will of man; but of the will of God, our new birth is above the Sun.
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Thus is Iacob a new man, a new creature in Christ:
Thus is Iacob a new man, a new creature in christ:
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O Christ Iesus; all my fresh springs shall be in thee, for thy steps droppe fatnesse. Oh christ Iesus; all my fresh springs shall be in thee, for thy steps drop fatness.
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Thus is the Prince, a Prince of God, Abner his fathers candle lightened with fire from the Altar, whose sweet conditions, tempered with the oyle of grace, beare witnesse, that he is not onely borne of an earthly king belowe,
Thus is the Prince, a Prince of God, Abner his Father's candle lightened with fire from the Altar, whose sweet conditions, tempered with the oil of grace, bear witness, that he is not only born of an earthly King below,
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but borne againe of an heauenly King aboue; that the King aboue, and the king belowe, may both reioyce in their sonne:
but born again of an heavenly King above; that the King above, and the King below, may both rejoice in their son:
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Behold the smalle of my sonne, &c. But Ecce againe, behold a suddaine ioy:Behold the small of my son, etc. But Ecce again, behold a sudden joy:
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sometimes wonderfull things breake out of their closets, as lightening out of the clouds, when there is not any expectation or hope attending;
sometime wonderful things break out of their closets, as lightning out of the Clouds, when there is not any expectation or hope attending;
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and sometimes when desire more or lesse is waiting for their appearance.
and sometime when desire more or less is waiting for their appearance.
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Of the first sort was the suddaine light which came downe from heauen, outward, before the face of Saul to astonish him;
Of the First sort was the sudden Light which Come down from heaven, outward, before the face of Saul to astonish him;
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inward, into the heart of Saul, to conuert him; that of him it is rightly said, Tamsubito Cygnus qui modo consonus erat: inward, into the heart of Saul, to convert him; that of him it is rightly said, Tamsubito Cygnus qui modo consonus erat:
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Who could perswade himselfe, that a crow in a trice could be turned into a swanne.
Who could persuade himself, that a crow in a trice could be turned into a swan.
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Of the second sort, was that light of angels, and the spirit of God.
Of the second sort, was that Light of Angels, and the Spirit of God.
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There were some looking for Christ, and behold two men stood suddainely before them in shining vestures. There were Some looking for christ, and behold two men stood suddenly before them in shining vestures.
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There were some looking on Christ, and behold a light did shine suddainly from heauen. There were Some looking on christ, and behold a Light did shine suddenly from heaven.
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There were some gathered in daily expectation of the comforter (whom Christ promised to send) and suddainly there came a sound from heauen, as of a rushing and a mightie wind. There were Some gathered in daily expectation of the comforter (whom christ promised to send) and suddenly there Come a found from heaven, as of a rushing and a mighty wind.
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What then, came those illustrious messages without hope, or no? Indeed hope was much weakened,
What then, Come those illustrious messages without hope, or no? Indeed hope was much weakened,
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as one trauailing long is wearie;
as one travailing long is weary;
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but it did but seem weake, they hoped still for that vigorous resurrection, they looked still for that glorious ascension, they longed still for the gladsome comming of the holy Ghost.
but it did but seem weak, they hoped still for that vigorous resurrection, they looked still for that glorious Ascension, they longed still for the gladsome coming of the holy Ghost.
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Yet all those maruellous, vertuous, famous workes were suddaine. Yet all those marvelous, virtuous, famous works were sudden.
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As wee all looke for that hopefull appearing of the Iudge of quicke and dead (and how long soeuer his stay may be, with whom a thousand yeares are but as a day) hope maketh not to be ashamed, yet for all our serious vigilancie commanded, it shall be suddaine:
As we all look for that hopeful appearing of the Judge of quick and dead (and how long soever his stay may be, with whom a thousand Years Are but as a day) hope makes not to be ashamed, yet for all our serious vigilancy commanded, it shall be sudden:
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As the lightening which flieth from the East to the West, so shall the comming of the sonne of man be. As the lightning which flies from the East to the West, so shall the coming of the son of man be.
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O blessed Iacob, thy long promised blessing is come suddainely, in a day thou thoughtest not:
Oh blessed Iacob, thy long promised blessing is come suddenly, in a day thou thoughtest not:
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our blessed Sauiour annointed with the oyle of grace aboue his fellowes, was long and often foretold,
our blessed Saviour anointed with the oil of grace above his Fellows, was long and often foretold,
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yet is his comming exceeding suddaine:
yet is his coming exceeding sudden:
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Therefore call his name, make haste, make speed, speed to the pray, and haste to the spoile. Therefore call his name, make haste, make speed, speed to the prey, and haste to the spoil.
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Our gracious Prince his honour hath stated long in the glowing eares of ten thousand, whose eies burned with zealous desire to behold it.
Our gracious Prince his honour hath stated long in the glowing ears of ten thousand, whose eyes burned with zealous desire to behold it.
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And behold of a suddaine the smell of my sonne. And behold of a sudden the smell of my son.
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This is the stemme of honour for which great Britaine did sacrifice their daily prayers, our bounteous Queene did breath out her iust desires, our renowmed king did yeeld his sacred promise;
This is the stem of honour for which great Britain did sacrifice their daily Prayers, our bounteous Queen did breath out her just Desires, our renowned King did yield his sacred promise;
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and now of a suddaine is that ioyfull day come, the day of playing of Organes, of singing of birds and sounding of Trumpets.
and now of a sudden is that joyful day come, the day of playing of Organs, of singing of Birds and sounding of Trumpets.
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Now is the day come, in which king Iames doth pay his vowes, his vowes to God, his right to the Prince, his honour to the Land, his fauour to the subiect, his word to the Queene, assuredly thy sonne Salomon shall raigne after me. O King liue for euer.
Now is the day come, in which King James does pay his vows, his vows to God, his right to the Prince, his honour to the Land, his favour to the Subject, his word to the Queen, assuredly thy son Solomon shall Reign After me. Oh King live for ever.
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Vita hominis sabillum animae, The life of man is but a small point, and hath slipperie hold on earth.Vita hominis sabillum Spirits, The life of man is but a small point, and hath slippery hold on earth.
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Lex mortis firma non abrogatur, mutatur, dispensatur, &c. Deaths doome is bound vp so fast that it cannot bee loosed. Lex mortis Firm non abrogatur, mutatur, dispensatur, etc. Death's doom is bound up so fast that it cannot be loosed.
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It is set downe that euery man must die once: Seriùs ant citius mortem properamus ad vnam:
It is Set down that every man must die once: Seriùs Ant Quickly mortem properamus ad vnam:
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I am perswaded, that neither Queene, nor Prince, nor any Impe royall, that none truely noble or gentle,
I am persuaded, that neither Queen, nor Prince, nor any Imp royal, that none truly noble or gentle,
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or true Christian, desireth to see thy last day.
or true Christian, Desires to see thy last day.
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Yet is mans life but a span long, and now here is a pawne for the state, a nurserie for grace, the standard to religion, a beautie to the crowne, the peace, health, and wealth of the land;
Yet is men life but a span long, and now Here is a pawn for the state, a nursery for grace, the standard to Religion, a beauty to the crown, the peace, health, and wealth of the land;
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this is Salomon the Kings sonne.
this is Solomon the Kings son.
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Behold, the smell of my sonne is as the smell of a field, which the Lord hath blessed. Behold, the smell of my son is as the smell of a field, which the Lord hath blessed.
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Thus much for Ecce, the head of the Text, and head of the springs: Behold. Now to the Smell, the first riuer of the head.
Thus much for Ecce, the head of the Text, and head of the springs: Behold. Now to the Smell, the First river of the head.
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Here might I shew you many delightsome turnings to many wholesome walks in this word. There is odor merus & metaphoricus. Againe, odor metaphoricus est Christiaut Christianorum.
Here might I show you many delightsome turnings to many wholesome walks in this word. There is odour merus & metaphoricus. Again, odour metaphoricus est Christiaut Christians.
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But I must necessarily passe by these paths, till I find other oportunitie, and more leisure.
But I must necessarily pass by these paths, till I find other opportunity, and more leisure.
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The common partition of Odour is into good and euill;
The Common partition of Odour is into good and evil;
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but what haue wee to doe with euill? Quid argijs cum sacrificijs, quid canibus cum sanctis:
but what have we to do with evil? Quid argijs cum sacrificijs, quid canibus cum sanctis:
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There is no communion betwixt God and Belial: without shalbe dogges and idolaters, all their smell is of the sulphure of Sodome.
There is no communion betwixt God and Belial: without shall Dogs and Idolaters, all their smell is of the sulphur of Sodom.
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Et si doctores illi scientissimi & ductores aulici porcos obscaene defaedatos ne vno digitorum ostendant aut verbulo corripiant, quid ego miser homuncio aut Balaami asinus. Et si Doctors illi scientissimi & Ductores aulici porcos obscene defaedatos ne vno digitorum Ostendant Or verbulo corripiant, quid ego miser homuncio Or Balaami asinus.
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I know that bookes and sermons, which are admonitions of other mens faults, as the blacke bill, are exceeding necessarie in these times of darkenesse;
I know that books and Sermons, which Are admonitions of other men's Faults, as the black bill, Are exceeding necessary in these times of darkness;
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but they are all out of my way.
but they Are all out of my Way.
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All our labour here should bee spent in searching out the good Odours of Iacob, Christ, and the Prince:
All our labour Here should be spent in searching out the good Odours of Iacob, christ, and the Prince:
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and thrice happy both they, which haue Christ the sauour of life betwixt them. All their sweet smell is of the sauour of his oyntments.
and thrice happy both they, which have christ the savour of life betwixt them. All their sweet smell is of the savour of his ointments.
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O blessed Sauiour, these are the virgins which delight in thy sauour: Thy name is as an oyntment powred out, therefore the virgins loue thee. Oh blessed Saviour, these Are the Virgins which delight in thy savour: Thy name is as an ointment poured out, Therefore the Virgins love thee.
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But it is high time to distinguish of good Odours.
But it is high time to distinguish of good Odours.
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There is a good odour of pietie, a sweet sacrifice, a good odour of good report:
There is a good odour of piety, a sweet sacrifice, a good odour of good report:
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so Saint Paul his name had a good smell, a good odour of the Gospel: so is it a garland all of sweet flowers, a good odour of zealous prayer:
so Saint Paul his name had a good smell, a good odour of the Gospel: so is it a garland all of sweet flowers, a good odour of zealous prayer:
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so is it as the perfume of the Censor.
so is it as the perfume of the Censor.
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Shall I tell you more, what a sauour is there where all these meet in one soule, Shall I tell you more, what a savour is there where all these meet in one soul,
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as the incense of one altar;
as the incense of one altar;
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pure religion, sweet conuersation, true faith, and holy loue, they are altogether as the offering of Noahs Altar.
pure Religion, sweet Conversation, true faith, and holy love, they Are altogether as the offering of Noahs Altar.
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And Noah built an Altar to the Lord, and tooke of euery cleane beast and of euery cleane bird, And Noah built an Altar to the Lord, and took of every clean beast and of every clean bird,
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and offered burnt offerings to the Lord. How them? what was the issue? Reade further: and offered burned offerings to the Lord. How them? what was the issue? Reade further:
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and the Lord smelled a sauour of rest. and the Lord smelled a savour of rest.
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Such is the smell of all faithfull hearts as the smell of Noahs Altar to the Lord:
Such is the smell of all faithful hearts as the smell of Noahs Altar to the Lord:
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Iaacobs heart is as Noahs Altar. Behold the smell of my sonne.Iaacobs heart is as Noahs Altar. Behold the smell of my son.
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But I haue more in my way of my poore readings, in which I find good odours of many distributions.
But I have more in my Way of my poor readings, in which I find good odours of many distributions.
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There is one smell of the flower of the Vine, another of the Oliue, of the Rose, of the Lilly, of the Violet, and of the Corne-eare; and all sweet.
There is one smell of the flower of the Vine, Another of the Olive, of the Rose, of the Lily, of the Violet, and of the Corn-ear; and all sweet.
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The Vine is Faith, the Oliue is Victory, the Rose is Charity, the Lillie is Chastity, the Violet is Humility, the Corne-eare is many cornes, good workes in their ripenesse all in one odour.
The Vine is Faith, the Olive is Victory, the Rose is Charity, the Lily is Chastity, the Violet is Humility, the Corn-ear is many corns, good works in their ripeness all in one odour.
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Such Vines, and Oliues, and Roses, and Lillies, and Violets, and Corne-eares were the Philippians, an odour that smelleth sweet, a sacrifice acceptable and pleasant to God.
Such Vines, and Olive, and Roses, and Lilies, and Violets, and Corn-ears were the Philippians, an odour that smelleth sweet, a sacrifice acceptable and pleasant to God.
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Such as Israel whilst the dew was vpon him, hee shall grow as the Lillie, and fasten his roots as the trees of Lebanon:
Such as Israel while the due was upon him, he shall grow as the Lily, and fasten his roots as the trees of Lebanon:
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his beauty shall be as the Oliue tree, and his smell as Lebanon. Iaacob had the Vine, true faith in his heart, his father Abrahams faith:his beauty shall be as the Olive tree, and his smell as Lebanon. Jacob had the Vine, true faith in his heart, his father Abrahams faith:
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not an agnus Dei about his necke, or hanging in a tablet at his brest, as some abused Saint Iohns Gospell;
not an agnus Dei about his neck, or hanging in a tablet At his breast, as Some abused Saint Iohns Gospel;
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but a sound faith growing within and without his heart, all his affections as the branches of a vine,
but a found faith growing within and without his heart, all his affections as the branches of a vine,
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for his Sauiour all the vine as a bower to rest in, and all the bower as the house filled with sweet sauour:
for his Saviour all the vine as a bower to rest in, and all the bower as the house filled with sweet savour:
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what a smell is the smell of this vine. Iacob had the Oliue victory in his faith, against all Principalities, and powers of darknesse:
what a smell is the smell of this vine. Iacob had the Olive victory in his faith, against all Principalities, and Powers of darkness:
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hee was short of Christ in respect of circumstance of time, but he had the substance which cheered his heart at all times, with thoughts of his Captaine the Siloe, the Conquerer, the Lion, whose paw should be in the necke of his enemies.
he was short of christ in respect of circumstance of time, but he had the substance which cheered his heart At all times, with thoughts of his Captain the Siloe, the Conqueror, the lion, whose paw should be in the neck of his enemies.
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By this power Iaacob wanne the victory of the world, so sweete is the smell of this Oile.
By this power Jacob won the victory of the world, so sweet is the smell of this Oil.
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Iacob had the Rose-loue in his faith, whose leaues did not fade, inuincible loue as appeareth by his wrestling. Iacob had the Rose-loue in his faith, whose leaves did not fade, invincible love as appears by his wrestling.
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Let me be gone (saith the Angel) for the morning appeareth. What? let thee goe, my life and my glory;
Let me be gone (Says the Angel) for the morning appears. What? let thee go, my life and my glory;
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I will not let thee goe vnlesse thou blesse mee. Lord let me loue the smell of this Rose.
I will not let thee go unless thou bless me. Lord let me love the smell of this Rose.
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Iacob had a Lilly chastity, in his faith a faire Lilly, within the borders of his paradise, as the Lillies by the springs of waters; Iacob had a Lily chastity, in his faith a fair Lily, within the borders of his paradise, as the Lilies by the springs of waters;
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white as the light, and faire without spot.
white as the Light, and fair without spot.
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His brother hastened to his Cananitish women, and sent an ill sent into the soules of his parents;
His brother hastened to his Canaanite women, and sent an ill sent into the Souls of his Parents;
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yet Iacob kept his vessell in holinesse. O honour, let me counsell you all to keep the smell of this Lilly.
yet Iacob kept his vessel in holiness. Oh honour, let me counsel you all to keep the smell of this Lily.
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Iacob had the Violet, humble deuotion, in his faith the Violet groweth low by the ground, Iacob had the Violet, humble devotion, in his faith the Violet grows low by the ground,
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so doth humble deuotion to daily praiers, as Abraham fell vpon his face, and Hannah was humbled before the Lord.
so does humble devotion to daily Prayers, as Abraham fell upon his face, and Hannah was humbled before the Lord.
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Shall I stay you a while, to heare Iaacobs daily praiers. All yee which liue in plenty or scarsity, remember Iaacobs Vow.
Shall I stay you a while, to hear Iaacobs daily Prayers. All ye which live in plenty or scarcity, Remember Iaacobs Voelli.
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Wee are all in our iourny as Iaacob was, and desirous as hee to come to our fathers house, our father wich is in heauen.
we Are all in our journey as Jacob was, and desirous as he to come to our Father's house, our father which is in heaven.
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Iaacob vowed a Vow, saying, If God will be with me, and will keepe me in my iourney which I go, Jacob vowed a Voelli, saying, If God will be with me, and will keep me in my journey which I go,
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and will giue mee bread to eat and cloathes to put on, so that I come againe to my fathers house in safetie,
and will give me bred to eat and clothes to put on, so that I come again to my Father's house in safety,
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then shall the Lord be my God. Here was sweet contentment in a lowly estate:then shall the Lord be my God. Here was sweet contentment in a lowly estate:
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humble contentation was Iacobs staffe, which did flourish all with Violets, as Aarons Rod did but with flowers and almonds;
humble contentation was Iacobs staff, which did flourish all with Violets, as Aaron's Rod did but with flowers and almonds;
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with this staffe came I ouer Iordane. Surely there is an wholesome breath in the smell of this Violet.
with this staff Come I over Iordane. Surely there is an wholesome breath in the smell of this Violet.
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Iaacob had the corne eare the fruites of faith, those praise-worthy fruites of the spirit, Loue, Ioy, Peace, Long Suffering, Meeknesse, Temperance, Goodnesse, all specious vpon one faith; Jacob had the corn ear the fruits of faith, those praiseworthy fruits of the Spirit, Love, Joy, Peace, Long Suffering, Meekness, Temperance, goodness, all specious upon one faith;
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as those seuen eares of corne ranke and goodly all vpon one stalke.
as those seuen ears of corn rank and goodly all upon one stalk.
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Shall I make bold to inuite you all to taste this corne, for the smell of this corne eare.
Shall I make bold to invite you all to taste this corn, for the smell of this corn ear.
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Now Prince of Wales, where is thy smell? Hast thou neither Vine, Oliue, Rose, Lilly, Violet,
Now Prince of Wales, where is thy smell? Hast thou neither Vine, Olive, Rose, Lily, Violet,
av n1 pp-f np1, q-crq vbz po21 n1? vh2 pns21 dx n1, n1, n1, n1, n1,
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nor Corne-eare? Surely then thou art a poore Prince, and they are poore whom God hateth:
nor Corn-ear? Surely then thou art a poor Prince, and they Are poor whom God hates:
ccx n1? np1 av pns21 vb2r dt j n1, cc pns32 vbr j r-crq np1 vvz:
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Behold here, the smell of the fauour of God to the Prince.
Behold Here, the smell of the favour of God to the Prince.
vvb av, dt n1 pp-f dt n1 pp-f np1 p-acp dt n1.
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The Prince hath them all as Iacob had them, he is all Suckoth, Suckoth as the Tabernacles of God, his eies, eares, lippes, heart, all Suckoth;
The Prince hath them all as Iacob had them, he is all Succoth, Succoth as the Tabernacles of God, his eyes, ears, lips, heart, all Succoth;
dt n1 vhz pno32 d p-acp np1 vhd pno32, pns31 vbz d n1, av-d c-acp dt n2 pp-f np1, po31 n2, n2, n2, n1, d n1;
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Tents of godlinesse, pitched in Rephidim the mansion of the medicines of Gods blessings. The Philosophers describe an house of desier:
Tents of godliness, pitched in Rephidim the mansion of the medicines of God's blessings. The Philosophers describe an house of desire:
n2 pp-f n1, vvn p-acp np1 dt n1 pp-f dt n2 pp-f npg1 n2. dt n2 vvb dt n1 pp-f n1:
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non quidem, opulentam et ambitiosam, stuffed with the pelfe of the world, and faced with proud ambition:non quidem, opulentam et ambitiosam, stuffed with the pelf of the world, and faced with proud ambition:
fw-fr fw-la, uh fw-la fw-la, vvn p-acp dt n1 pp-f dt n1, cc vvn p-acp j n1:
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No, sed cui nihil testit in se supellectilis, with workes not any thing of necessarie vse, NONLATINALPHABET.
No, sed cui nihil testit in se supellectilis, with works not any thing of necessary use,.
uh-dx, fw-la fw-la fw-la fw-la p-acp fw-la fw-la, p-acp n2 xx d n1 pp-f j n1,.
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Behold, here is that house as that happy little world all furnished with necessaries.
Behold, Here is that house as that happy little world all furnished with necessaries.
vvb, av vbz d n1 c-acp d j j n1 av-d vvn p-acp n2-j.
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And here is one thing more then all those necessaries and more worth, that one thing which is necessary and cannot be taken from him.
And Here is one thing more then all those necessaries and more worth, that one thing which is necessary and cannot be taken from him.
cc av vbz crd n1 av-dc cs d d n2-j cc av-dc j, cst crd n1 r-crq vbz j cc vmbx vbi vvn p-acp pno31.
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For whom God loueth hee loueth to the end. This the smell of my sonne. The Prince hath the Vine, the Gospell in his faith:For whom God loves he loves to the end. This the smell of my son. The Prince hath the Vine, the Gospel in his faith:
p-acp ro-crq np1 vvz pns31 vvz p-acp dt n1. d dt n1 pp-f po11 n1. dt n1 vhz dt n1, dt n1 p-acp po31 n1:
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it is the fountaine in which he doth daily refresh his soule; it is the lauour through which he doth daily wash himselfe.
it is the fountain in which he does daily refresh his soul; it is the lauour through which he does daily wash himself.
pn31 vbz dt n1 p-acp r-crq pns31 vdz av-j vvi po31 n1; pn31 vbz dt n1 p-acp r-crq pns31 vdz av-j vvi px31.
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This is his Bason and Ewre of honour, the Gospel is the Ewre, his heart the Bason.
This is his Basin and Ewre of honour, the Gospel is the Ewre, his heart the Basin.
d vbz po31 n1 cc n1 pp-f n1, dt n1 vbz dt n1, po31 n1 dt n1.
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This is a Princely Bath, the Kings Bath all perfumed with health, all with sauing health.
This is a Princely Bath, the Kings Bath all perfumed with health, all with Saving health.
d vbz dt j n1, dt ng1 n1 d vvn p-acp n1, d p-acp vvg n1.
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Let young and old, and all wash themselues in this Bath.
Let young and old, and all wash themselves in this Bath.
vvb j cc j, cc d vvb px32 p-acp d n1.
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Knights of the Bath, all the which are souldiers in this militant life, vnder the banner of Iesus Christ.
Knights of the Bath, all the which Are Soldiers in this militant life, under the banner of Iesus christ.
ng1 pp-f dt n1, d dt r-crq vbr n2 p-acp d j n1, p-acp dt n1 pp-f np1 np1.
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Christ is the Prince, who gaue himselfe, that he might sanctifie you and clense you, by the washing of water, through the word.
christ is the Prince, who gave himself, that he might sanctify you and cleanse you, by the washing of water, through the word.
np1 vbz dt n1, r-crq vvd px31, cst pns31 vmd vvi pn22 cc vvb pn22, p-acp dt n-vvg pp-f n1, p-acp dt n1.
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The Prince is knight of the order of the comely order of King Salomon, washed in the springs of Lebanon, perfumed with Spikenard, Saffron, Calamus, Cynamon, and all sweet spices.
The Prince is knight of the order of the comely order of King Solomon, washed in the springs of Lebanon, perfumed with Spikenard, Saffron, Calamus, Cinnamon, and all sweet spices.
dt n1 vbz n1 pp-f dt n1 pp-f dt j n1 pp-f n1 np1, vvn p-acp dt n2 pp-f np1, vvn p-acp np1, n1, fw-la, n1, cc d j n2.
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Knights of the Bath, come forth like a flocke of sheep, in good order, which goe vp from the washing: Knights of the Bath, come forth like a flock of sheep, in good order, which go up from the washing:
n2 pp-f dt n1, vvb av av-j dt n1 pp-f n1, p-acp j n1, r-crq vvb a-acp p-acp dt vvg:
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come forth, as the daughters of Sion, and behold King Salomon with the crowne, in the day of the gladnesse of his heart.
come forth, as the daughters of Sion, and behold King Solomon with the crown, in the day of the gladness of his heart.
vvb av, c-acp dt n2 pp-f np1, cc vvb n1 np1 p-acp dt n1, p-acp dt n1 pp-f dt n1 pp-f po31 n1.
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Knights of the Bath, come forth, and behold your Prince, let him be your looking glasse,
Knights of the Bath, come forth, and behold your Prince, let him be your looking glass,
ng1 pp-f dt n1, vvb av, cc vvb po22 n1, vvb pno31 vbi po22 j-vvg n1,
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as the ruiers of waters are to the faire doues washed with milke.
as the ruiers of waters Are to the fair Dove washed with milk.
c-acp dt n2 pp-f n2 vbr p-acp dt j n2 vvn p-acp n1.
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The Prince is bathed and washed in lordan seuen times, the leprosie and luxurie which doth commonly cleaue to the youth of our age,
The Prince is bathed and washed in lordan seuen times, the leprosy and luxury which does commonly cleave to the youth of our age,
dt n1 vbz vvn cc vvn p-acp n1 crd n2, dt n1 cc n1 r-crq vdz av-j vvi p-acp dt n1 pp-f po12 n1,
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euen to the sides of their house, is washed away.
even to the sides of their house, is washed away.
av p-acp dt n2 pp-f po32 n1, vbz vvn av.
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It is written of Otho, one of the Emperours, that hee repaired often to his glasse to see his face, that he might keepe it cleane.
It is written of Otho, one of the emperors, that he repaired often to his glass to see his face, that he might keep it clean.
pn31 vbz vvn pp-f np1, crd pp-f dt n2, cst pns31 vvd av p-acp po31 n1 pc-acp vvi po31 n1, cst pns31 vmd vvi pn31 av-j.
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The Prince (as report telleth vs) goeth often to his glasse, the streames of the waters of life, the still streames where Dauid walked.
The Prince (as report Telleth us) Goes often to his glass, the streams of the waters of life, the still streams where David walked.
dt n1 (c-acp n1 vvz pno12) vvz av p-acp po31 n1, dt n2 pp-f dt n2 pp-f n1, dt j n2 c-crq np1 vvd.
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Indeed Dauid calleth them waters of comforts, right worthy of that title, where he perceiued himselfe saued, by the washing of the new birth, in the blood of the vine.
Indeed David calls them waters of comforts, right worthy of that title, where he perceived himself saved, by the washing of the new birth, in the blood of the vine.
np1 np1 vvz pno32 n2 pp-f n2, av-jn j pp-f d n1, c-crq pns31 vvd px31 vvn, p-acp dt n-vvg pp-f dt j n1, p-acp dt n1 pp-f dt n1.
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Thus is the Prince washed, his heart clensed, his affections purified, his delights sanctified, all like clusters of the vine:
Thus is the Prince washed, his heart cleansed, his affections purified, his delights sanctified, all like clusters of the vine:
av vbz dt n1 vvn, po31 n1 vvd, po31 n2 vvn, po31 n2 vvn, d j n2 pp-f dt n1:
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who would not smel at the smell of this vine? The Prince hath the Oliue victorie in his faith, victorious holinesse.
who would not Smell At the smell of this vine? The Prince hath the Olive victory in his faith, victorious holiness.
r-crq vmd xx vvi p-acp dt n1 pp-f d n1? dt n1 vhz dt n1 n1 p-acp po31 n1, j n1.
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It was told vs long, our eyes were blessed with the sight of our most prudent King, that he hath the print of a Lyon vpon him:
It was told us long, our eyes were blessed with the sighed of our most prudent King, that he hath the print of a lion upon him:
pn31 vbds vvn pno12 av-j, po12 n2 vbdr vvn p-acp dt n1 pp-f po12 av-ds j n1, cst pns31 vhz dt n1 pp-f dt n1 p-acp pno31:
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I doe beleeue it, though I did neuer see it, that the Lyon of the tribe of Iudah is printed vpon him; he hath put on Christ.
I do believe it, though I did never see it, that the lion of the tribe of Iudah is printed upon him; he hath put on christ.
pns11 vdb vvi pn31, cs pns11 vdd av-x vvi pn31, cst dt n1 pp-f dt n1 pp-f np1 vbz vvn p-acp pno31; pns31 vhz vvn p-acp np1.
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And loe, here is a lyon againe, the print of a lyon, the sonne of his father;
And lo, Here is a Lion again, the print of a Lion, the son of his father;
cc uh, av vbz dt n1 av, dt n1 pp-f dt n1, dt n1 pp-f po31 n1;
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the rpint of a lyon, the image of Christ, which the most gracious Saints doe reioyce to be.
the rpint of a Lion, the image of christ, which the most gracious Saints do rejoice to be.
dt n1 pp-f dt n1, dt n1 pp-f np1, r-crq dt av-ds j n2 vdb vvi pc-acp vbi.
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But where is the Lyons victorie? where but in the conquest of the Lyon of Iudah? Thankes be vnto God, who hath giuen vs victorie in Iesus Christ our Lord:
But where is the Lyons victory? where but in the conquest of the lion of Iudah? Thanks be unto God, who hath given us victory in Iesus christ our Lord:
p-acp q-crq vbz dt ng1 n1? q-crq cc-acp p-acp dt n1 pp-f dt n1 pp-f np1? n2 vbb p-acp np1, r-crq vhz vvn pno12 n1 p-acp np1 np1 po12 n1:
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masterie against the sinnes of the world, suggestions of Satan, buffets of the flesh, blasphemy, intemperancie, scorne, ire, reuenge, all cōmon serpents brood, yet all killed in shell;
mastery against the Sins of the world, suggestions of Satan, buffets of the Flesh, blasphemy, intemperancy, scorn, ire, revenge, all Common Serpents brood, yet all killed in shell;
n1 p-acp dt n2 pp-f dt n1, n2 pp-f np1, n2 pp-f dt n1, n1, n1, n1, n1, n1, d j ng1 n1, av av-d vvn p-acp n1;
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all common, as wormes in the fruit, yet all cast away in the budde; the serpents are quelled, the sweet bud remaineth:
all Common, as worms in the fruit, yet all cast away in the bud; the Serpents Are quelled, the sweet bud remains:
d j, c-acp n2 p-acp dt n1, av av-d vvn av p-acp dt n1; dt n2 vbr vvn, dt j n1 vvz:
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who will not trie the smel of this Oliue?
who will not try the Smell of this Olive?
r-crq vmb xx vvi dt n1 pp-f d n1?
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The Prince hath the Rose loue in his faith, a blessed rose, a faire complection, the complexion of the fairest, the beuty of the Church, the colours of Christ, the white rose and the red:
The Prince hath the Rose love in his faith, a blessed rose, a fair complexion, the complexion of the Fairest, the beauty of the Church, the colours of christ, the white rose and the read:
dt n1 vhz dt n1 n1 p-acp po31 n1, dt j-vvn n1, dt j n1, dt n1 pp-f dt js, dt n1 pp-f dt n1, dt n2 pp-f np1, dt j-jn n1 cc dt j-jn:
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My beloued is white and redde, the chiefest of ten thousand. My Beloved is white and red, the chiefest of ten thousand.
po11 j-vvn vbz j-jn cc j-jn, dt js-jn pp-f crd crd.
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There are diuers kinds of loue, as the loue of nature, so loue birds one another;
There Are diverse Kinds of love, as the love of nature, so love Birds one Another;
pc-acp vbr j n2 pp-f n1, c-acp dt n1 pp-f n1, av vvb n2 crd j-jn;
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loue of consanguinitie, so loue kinsmen; loue of reason, so loue heathens; loue of grace, so loue Christians, which both loue God, and one another.
love of consanguinity, so love kinsmen; love of reason, so love Heathens; love of grace, so love Christians, which both love God, and one Another.
n1 pp-f n1, av vvb n2; n1 pp-f n1, av vvi n2-jn; n1 pp-f n1, av n1 np1, r-crq d n1 np1, cc pi j-jn.
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The Princes rose is Christian loue, the cheerefull loue of Christ.
The Princes rose is Christian love, the cheerful love of christ.
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It is said, that loue maketh a man strong, rich, and wise, and here it is prooued;
It is said, that love makes a man strong, rich, and wise, and Here it is proved;
pn31 vbz vvn, cst n1 vvz dt n1 j, j, cc j, cc av pn31 vbz vvn;
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for the Prince his loue hath done marueilous things for him, whereof we reioyce.
for the Prince his love hath done marvelous things for him, whereof we rejoice.
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His loue is so strong, that with no strength of the old Sathans, he can be pulled from the truth:
His love is so strong, that with no strength of the old Satan's, he can be pulled from the truth:
po31 n1 vbz av j, cst p-acp dx n1 pp-f dt j npg1, pns31 vmb vbi vvn p-acp dt n1:
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Omnia vincit amor. His light so light, it cannot bee turned into darkenesse.Omnia vincit amor. His Light so Light, it cannot be turned into darkness.
fw-la fw-la fw-la. po31 n1 av j, pn31 vmbx vbi vvn p-acp n1.
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His loue so rich, set with the pearles of Gods fauours, and beset with the hearts of the thousands of Israel, that he himselfe is as the chiefest of the Corinthians, who in all things were made rich,
His love so rich, Set with the Pearls of God's favours, and beset with the hearts of the thousands of Israel, that he himself is as the chiefest of the Corinthians, who in all things were made rich,
po31 n1 av j, vvn p-acp dt n2 pp-f npg1 n2, cc vvn p-acp dt n2 pp-f dt crd pp-f np1, cst pns31 px31 vbz p-acp dt js-jn pp-f dt njp2, r-crq p-acp d n2 vbdr vvn j,
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and they all reioyce to thinke on all places whereon the soles of his feet doe tread.
and they all rejoice to think on all places whereon the soles of his feet do tread.
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His loue so wise, that he needeth not any man to teach him, his annoynting teacheth him all things.
His love so wise, that he needs not any man to teach him, his anointing Teaches him all things.
po31 n1 av j, cst pns31 vvz xx d n1 pc-acp vvi pno31, po31 vvg vvz pno31 d n2.
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It is written of Alexander, that hee had a pretious stone, which so long as he kept it, did preserue him from poyson.
It is written of Alexander, that he had a precious stone, which so long as he kept it, did preserve him from poison.
pn31 vbz vvn pp-f np1, cst pns31 vhd dt j n1, r-crq av av-j c-acp pns31 vvd pn31, vdd vvi pno31 p-acp n1.
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I passe the credit of that storie, and am well pleased to behold the Princes rose, which the rose of roses hath giuen him for a preseruatiue against poyson.
I pass the credit of that story, and am well pleased to behold the Princes rose, which the rose of roses hath given him for a preservative against poison.
pns11 vvb dt n1 pp-f d n1, cc vbm av vvn pc-acp vvi dt ng1 n1, r-crq dt n1 pp-f n2 vhz vvn pno31 p-acp dt n1 p-acp n1.
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No inchāted tokens of Egyptian womē can deceiue him, no mincing, equiuncating pursenets of those Priests can catch him.
No enchanted tokens of Egyptian women can deceive him, no mincing, equiuncating pursenets of those Priests can catch him.
uh-dx j-vvn n2 pp-f jp n2 vmb vvi pno31, dx n-vvg, j-vvg n2 pp-f d n2 vmb vvi pno31.
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Schaenobitae were of old Sophisticall old women, which to seeme faire, painted all their spots, and filled vp the wrinckles with smooth oyle.Schaenobitae were of old Sophistical old women, which to seem fair, painted all their spots, and filled up the wrinkles with smooth oil.
np1 vbdr pp-f j j j n2, r-crq pc-acp vvi j, vvn d po32 n2, cc vvd a-acp dt n2 p-acp j n1.
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And now are the Schaenobitae a liue againe, Iesuits in their fashion, to put all out of good fashion, Romish, Spanish, French, Flemish, English Schaenobitae, yet here they loose their lanthornes.
And now Are the Schaenobitae a live again, Iesuits in their fashion, to put all out of good fashion, Romish, Spanish, French, Flemish, English Schaenobitae, yet Here they lose their lanthorns.
cc av vbr dt np1 dt vvi av, np2 p-acp po32 n1, pc-acp vvi d av pp-f j n1, np1, jp, jp, jp, jp np1, av av pns32 vvb po32 n2.
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Pauones sunt, some say they are Peacocks, because they haue colours of an angel, the pace of a theefe,Pauones sunt, Some say they Are Peacocks, Because they have colours of an angel, the pace of a thief,
fw-la fw-la, d vvb pns32 vbr n2, c-acp pns32 vhb n2 pp-f dt n1, dt n1 pp-f dt n1,
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and the voyce of a deuill.
and the voice of a Devil.
cc dt n1 pp-f dt n1.
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These birds haue sit so long in such ease on their nests, in the darke places of the kingdome, that they haue hatched here many birds of their owne feather.
These Birds have fit so long in such ease on their nests, in the dark places of the Kingdom, that they have hatched Here many Birds of their own feather.
d n2 vhb vvb av av-j p-acp d n1 p-acp po32 n2, p-acp dt j n2 pp-f dt n1, cst pns32 vhb vvn av d n2 pp-f po32 d n1.
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What are they? Gentlemen, and Ladies, and their followers, Peacockes birds, begot with child with many children, sinnes,
What Are they? Gentlemen, and Ladies, and their followers, Peacocks Birds, begotten with child with many children, Sins,
q-crq vbr pns32? np1, cc n2, cc po32 n2, n2 n2, vvn p-acp n1 p-acp d n2, n2,
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and errors, treacheries of that Peacocke of Rome. Thus are there among vs many wiues and children of fornication.
and errors, Treacheries of that Peacock of Rome. Thus Are there among us many wives and children of fornication.
cc n2, n2 pp-f d n1 pp-f np1. av vbr pc-acp p-acp pno12 d n2 cc n2 pp-f n1.
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O say these of their dammes, who cannot be taken, their lippes droppe hony combes.
O say these of their dammes, who cannot be taken, their lips drop honey combes.
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O say we, who dare bee taken, their end is bitter as worme-wood, and sharpe as a two edged sword. Oh say we, who Dare be taken, their end is bitter as wormwood, and sharp as a two edged sword.
uh vvb pns12, r-crq n1 vbb vvn, po32 n1 vbz j c-acp n1, cc j c-acp dt crd j-vvn n1.
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These are Lamiae, witches, which kill those which sucke their milke, Lamiae translated dragons; the dragons drawe out their breasts:
These Are Lamiae, Witches, which kill those which suck their milk, Lamiae translated dragons; the dragons draw out their breasts:
d vbr np1, n2, r-crq vvb d r-crq n1 po32 n1, np1 vvn n2; dt n2 vvb av po32 n2:
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many in Campions time here in England, did flie to him, as birds to the fowler, and are taken: many in Campions time Here in England, did fly to him, as Birds to the Fowler, and Are taken:
d p-acp n2 n1 av p-acp np1, vdd vvi p-acp pno31, c-acp n2 p-acp dt n1, cc vbr vvn:
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Can a bird be taken in the snare if there be no fowler? Let mee speake to all our skilfull women, which haue turned after Baal, and made Baalberith their God.Can a bird be taken in the snare if there be no Fowler? Let me speak to all our skilful women, which have turned After Baal, and made Baalberith their God.
vmb dt n1 vbi vvn p-acp dt n1 cs pc-acp vbb dx n1? vvb pno11 vvi p-acp d po12 j n2, r-crq vhb vvn p-acp np1, cc j-vvn np1 po32 n1.
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I would aske this question, what are your Priests? and say you, you Clergie men in England are vultures and cormorants, but our holy Priests are harmelesse gnats.
I would ask this question, what Are your Priests? and say you, you Clergy men in England Are vultures and cormorants, but our holy Priests Are harmless gnats.
pns11 vmd vvi d n1, q-crq vbr po22 n2? cc vvb pn22, pn22 n1 n2 p-acp np1 vbr n2 cc n2, p-acp po12 j n2 vbr j n2.
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It is true deare Ladies, for our part, that in some things we sin all, as yours do, and we arrogate no super-arrogant perfections as yours doe:
It is true deer Ladies, for our part, that in Some things we sin all, as yours doe, and we arrogate no superarrogant perfections as yours doe:
pn31 vbz j j-jn n2, p-acp po12 n1, cst p-acp d n2 pns12 vvb d, c-acp png22 n1, cc pns12 vvi dx j n2 c-acp png22 n1:
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when we haue done all, wee are vnprofitable seruants, wee are all compassed with our infirmities,
when we have done all, we Are unprofitable Servants, we Are all compassed with our infirmities,
c-crq pns12 vhb vdn d, pns12 vbr j n2, pns12 vbr d vvn p-acp po12 n2,
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as the Priests were of old, which were better then your priests:
as the Priests were of old, which were better then your Priests:
c-acp dt n2 vbdr pp-f j, r-crq vbdr jc cs po22 n2:
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and for the sinnes sake, we are bound to offer for sins, as well for our own part, as for the people.
and for the Sins sake, we Are bound to offer for Sins, as well for our own part, as for the people.
cc p-acp dt ng1 n1, pns12 vbr vvn pc-acp vvi p-acp n2, c-acp av c-acp po12 d n1, c-acp p-acp dt n1.
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As for your priests, wee grant that it is as true also, they are your gnats, which humme about your eares, with lullabies of Securitie to your consciences. As for your Priests, we grant that it is as true also, they Are your gnats, which humme about your ears, with Lullabies of Security to your Consciences.
c-acp p-acp po22 n2, pns12 vvb cst pn31 vbz a-acp j av, pns32 vbr po22 n2, r-crq vvb p-acp po22 n2, p-acp n2 pp-f n1 p-acp po22 n2.
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They are gnats indeed, and so, if they be not bruized as they fall, or caught flying, they sing till they sting;
They Are gnats indeed, and so, if they be not Bruised as they fallen, or caught flying, they sing till they sting;
pns32 vbr n2 av, cc av, cs pns32 vbb xx vvn c-acp pns32 vvb, cc vvn vvg, pns32 vvb c-acp pns32 vvb;
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and then as the Waspes, when they haue thrust in their pikes, they flie away, whē your rest is gone and your peace diseased.
and then as the Wasps, when they have thrust in their pikes, they fly away, when your rest is gone and your peace diseased.
cc av c-acp dt n2, c-crq pns32 vhb vvn p-acp po32 n2, pns32 vvb av, c-crq po22 n1 vbz vvn cc po22 n1 vvn.
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Heare one of those Ostriges sound in your eares, O tongue of an Angel. You may call him Barachel, all blessing, and bowing the knee to God. Hear one of those Ostriches found in your ears, Oh tongue of an Angel. You may call him Barachel, all blessing, and bowing the knee to God.
vvb crd pp-f d np2 vvb p-acp po22 n2, uh n1 pp-f dt n1. pn22 vmb vvi pno31 np1, d n1, cc vvg dt n1 p-acp np1.
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His name may be Barionah, the sonne of a Doue, all spirit of meek enesse, Seruus seruorum, he will lie like a strawe at your foote till the blast come.
His name may be Barionah, the son of a Dove, all Spirit of meek enesse, Seruus seruorum, he will lie like a straw At your foot till the blast come.
po31 n1 vmb vbi np1, dt n1 pp-f dt n1, d n1 pp-f j n1, fw-la fw-la, pns31 vmb vvi av-j dt n1 p-acp po22 n1 p-acp dt n1 vvb.
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Vt vipera curuando, sic iste humiliando ingreditur: As a viper enters his crannie by bowing, so these enter your hearts by crowching.Vt vipera curuando, sic iste humiliando ingreditur: As a viper enters his cranny by bowing, so these enter your hearts by crouching.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: p-acp dt n1 vvz po31 n1 p-acp vvg, av d vvb po22 n2 p-acp vvg.
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But though he speake fauourably, beleeue him not, for there are seuen abhominations in his heart.
But though he speak favourably, believe him not, for there Are seuen abominations in his heart.
p-acp cs pns31 vvb av-j, vvi pno31 xx, c-acp pc-acp vbr crd n2 p-acp po31 n1.
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His name is minorum minimus, The least of the Apostles: O gentle heart:
His name is Minorum minimus, The least of the Apostles: Oh gentle heart:
po31 n1 vbz fw-la fw-la, dt ds pp-f dt n2: uh j n1:
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the minorite is minimus indeed, vt mus in panario, or as the mouse in the garner, which minisheth the finest flower,
the minorite is minimus indeed, vt mus in Panario, or as the mouse in the garner, which minisheth the Finest flower,
dt n1 vbz fw-la av, fw-la fw-la p-acp fw-la, cc p-acp dt n1 p-acp dt n1, r-crq vvz dt js n1,
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and leaueth the brans for them which maintaine them.
and Leaveth the brans for them which maintain them.
cc vvz dt n2 p-acp pno32 r-crq vvb pno32.
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They loue to liue like mise and rattes in many mens houses, alwaies to their hurt, where they fare best.
They love to live like mice and rats in many men's houses, always to their hurt, where they fare best.
pns32 vvb pc-acp vvi av-j n2 cc n2 p-acp d ng2 n2, av p-acp po32 n1, c-crq pns32 vvb js.
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These are Satans sisters, and Peter, Satan hath desired to sift thee;
These Are Satan Sisters, and Peter, Satan hath desired to sift thee;
d vbr npg1 n2, cc np1, np1 vhz vvn pc-acp vvi pno21;
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506
and at length, this sonne of a Doue doth become an Harpie in the Church, Bar-Ionah is changed into Barnabas a thiefe and a murtherer.
and At length, this son of a Dove does become an Harpy in the Church, Barionah is changed into Barnabas a thief and a murderer.
cc p-acp n1, d n1 pp-f dt n1 vdz vvi dt n1 p-acp dt n1, j vbz vvn p-acp np1 dt n1 cc dt n1.
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Their brotherhood doth compasse our gallant heads like a crowne of rose-buds; but in the end it prooueth a crowne of thornes.
Their brotherhood does compass our gallant Heads like a crown of rosebuds; but in the end it proveth a crown of thorns.
po32 n1 vdz vvi po12 j-jn n2 av-j dt n1 pp-f n2; cc-acp p-acp dt n1 pn31 vvz dt n1 pp-f n2.
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Thus might ye all haue reported, man, wife, and child, one to another, of their brotherhood, if their spirit had sped at Westminster.
Thus might you all have reported, man, wife, and child, one to Another, of their brotherhood, if their Spirit had sped At Westminster.
av vmd pn22 d vhb vvn, n1, n1, cc n1, pi p-acp n-jn, pp-f po32 n1, cs po32 n1 vhd vvn p-acp np1.
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Ahohi my brother is my thistle and my thorne. Ahohi my brother is my thistle and my thorn.
np1 po11 n1 vbz po11 n1 cc po11 n1.
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These are your ghostly fathers, these Cymerij, they neuer see the sunne, they will not depart from vs,
These Are your ghostly Father's, these Cymerij, they never see the sun, they will not depart from us,
d vbr po22 j n2, d np1, pns32 av-x vvb dt n1, pns32 vmb xx vvi p-acp pno12,
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for we desire not the knowledge of thy waies.
for we desire not the knowledge of thy ways.
c-acp pns12 vvb xx dt n1 pp-f po21 n2.
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These make all their Proselytes Cimerios, they neuer see the sunne, they cannot, they are carried hudwincked:
These make all their Proselytes Cimerios, they never see the sun, they cannot, they Are carried hudwincked:
np1 vvb d po32 n2 npg1, pns32 av-x vvb dt n1, pns32 vmbx, pns32 vbr vvn vvn:
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a lamentable estate of ignorāce, they shall neuer depart out of darkenes.
a lamentable estate of ignorance, they shall never depart out of darkness.
dt j n1 pp-f n1, pns32 vmb av-x vvi av pp-f n1.
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Yet these Cymerij, as we reade of others, haue as they thinke, images of the sunne,
Yet these Cymerij, as we read of Others, have as they think, Images of the sun,
av d np1, c-acp pns12 vvb pp-f n2-jn, vhb a-acp pns32 vvb, n2 pp-f dt n1,
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and pictures which are their gods, of aduantage, by tradition, vpon-trust, onely beleeue as the Church beleeueth.
and pictures which Are their God's, of advantage, by tradition, vpon-trust, only believe as the Church Believeth.
cc n2 r-crq vbr po32 n2, pp-f n1, p-acp n1, j, av-j vvb p-acp dt n1 vvz.
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If these holy Catholikes thus deuoted to images, doe by mischance loose their gods, alacke good people, it fareth with them impatiently,
If these holy Catholics thus devoted to Images, do by mischance lose their God's, alack good people, it fareth with them impatiently,
cs d j njp2 av j-vvn p-acp n2, vdb p-acp n1 vvi po32 n2, uh j n1, pn31 vvz p-acp pno32 av-j,
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as it was with Laban. He searched Iacobs tent, and Leahs, and that of the two handmaids,
as it was with Laban. He searched Iacobs tent, and Leah's, and that of the two handmaids,
c-acp pn31 vbds p-acp np1. pns31 vvd npg1 n1, cc n2, cc d pp-f dt crd n2,
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and last of all Rachels. Wretched poore Laban, his daughter had a womās excuse ready to disappoint him, that neither could hee finde his gods, nor his gods finde him.
and last of all Rachels. Wretched poor Laban, his daughter had a woman's excuse ready to disappoint him, that neither could he find his God's, nor his God's find him.
cc ord pp-f d npg1. j j np1, po31 n1 vhd dt ng1 n1 j pc-acp vvi pno31, cst dx vmd pns31 vvi po31 n2, ccx po31 n2 vvi pno31.
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Surely his gods were dead, or in Endimeons sleepe, or at the least in a slumber with Epimenides, that they could not hearken to their orators, no more then Baal to his priests.
Surely his God's were dead, or in Endimeons sleep, or At the least in a slumber with Epimenides, that they could not harken to their Orators, no more then Baal to his Priests.
np1 po31 n2 vbdr j, cc p-acp npg1 vvi, cc p-acp dt ds p-acp dt n1 p-acp np1, cst pns32 vmd xx vvi p-acp po32 n2, av-dx av-dc av np1 p-acp po31 n2.
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Yet for all those infirmities of their gods, these holy fathers proclaime openly to their children, omnia bene, all their parishioners are in good health,
Yet for all those infirmities of their God's, these holy Father's proclaim openly to their children, omnia bene, all their parishioners Are in good health,
av p-acp d d n2 pp-f po32 n2, d j n2 vvi av-j p-acp po32 n2, fw-la fw-la, d po32 n2 vbr p-acp j n1,
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and they say priuately to themselues, A ha, I haue warmed my selfe: loe these are our Ladies pretious gods.
and they say privately to themselves, A would, I have warmed my self: lo these Are our Ladies precious God's.
cc pns32 vvb av-j p-acp px32, dt uh, pns11 vhb vvn po11 n1: uh d vbr po12 n2 j n2.
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If I had skill in their tongue, I could call them Pedlers in French, dicunt album & intendunt nigrum;
If I had skill in their tongue, I could call them Pedlars in French, dicunt album & intendunt nigrum;
cs pns11 vhd n1 p-acp po32 n1, pns11 vmd vvi pno32 n2 p-acp jp, fw-la fw-la cc fw-la fw-la;
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they haue an heart and an heart, like those Partridges of Paphlagonia, neither one haunt, nor one way, for their haunt is diuided.
they have an heart and an heart, like those Partridges of Paphlagonia, neither one haunt, nor one Way, for their haunt is divided.
pns32 vhb dt n1 cc dt n1, vvb d n2 pp-f np1, dx pi vvb, ccx crd n1, p-acp po32 n1 vbz vvn.
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There is a question anciently descended, and easily answered:
There is a question anciently descended, and Easily answered:
pc-acp vbz dt n1 av-jn vvn, cc av-j vvn:
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Why there are so many sheep, and so few wolues, since men and wolues doe eate sheepe.
Why there Are so many sheep, and so few wolves, since men and wolves do eat sheep.
c-crq pc-acp vbr av d n1, cc av d n2, c-acp n2 cc n2 vdb vvi n1.
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Indeed the loue of man to mans profit, is a singular preseruatiue to sheepe.
Indeed the love of man to men profit, is a singular preservative to sheep.
np1 dt n1 pp-f n1 p-acp ng1 n1, vbz dt j n1 p-acp n1.
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But now the question is crosse, why the wolues in crease, and the sheepe decrease? Iamdiu inoleuit quaerela de millibus ouium,
But now the question is cross, why the wolves in crease, and the sheep decrease? Iamdiu inoleuit Quaerela de millibus ouium,
p-acp av dt n1 vbz j, q-crq dt n2 p-acp n1, cc dt n1 vvi? fw-la fw-la fw-la fw-la fw-la fw-la,
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& vnitatibus hominum, sed nostra infertur de vnitatibus ouium, inter mille hominum. & vnitatibus hominum, sed nostra infertur de vnitatibus ouium, inter mille hominum.
cc fw-mi fw-la, fw-la fw-la fw-la fw-la fw-mi fw-la, fw-la fw-la fw-la.
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Their complaint in the common wealth, is of the pluralities of sheepe, and the nullities of men;
Their complaint in the Common wealth, is of the pluralities of sheep, and the nullities of men;
po32 n1 p-acp dt j n1, vbz pp-f dt n2 pp-f n1, cc dt n2 pp-f n2;
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but our moane which is made in the Puritane countie of North-hampton (as it hath beene nicknamed) is for our decaied flockes of sheepe,
but our moan which is made in the Puritan county of Northampton (as it hath been nicknamed) is for our decayed flocks of sheep,
cc-acp po12 n1 r-crq vbz vvn p-acp dt np1 n1 pp-f j (c-acp pn31 vhz vbn vvn) vbz p-acp po12 vvn n2 pp-f n1,
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and our multiplied heards of wolues. Shall I reade the cause? Foelix qui potuit, I haue no such skill;
and our multiplied heards of wolves. Shall I read the cause? Felix qui Potuit, I have no such skill;
cc po12 vvn n2 pp-f n2. vmb pns11 vvi dt n1? fw-la fw-la n1, pns11 vhb dx d n1;
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yet would I guesse at two causes. The one is, of the aduersarie against man; the other, of man against himselfe.
yet would I guess At two Causes. The one is, of the adversary against man; the other, of man against himself.
av vmd pns11 vvi p-acp crd n2. dt pi vbz, pp-f dt n1 p-acp n1; dt n-jn, pp-f n1 p-acp px31.
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Sathan our aduersarie hath more care, paines, watches, deuices, for breeding and nourishing of Wolues, Sathan our adversary hath more care, pains, watches, devices, for breeding and nourishing of Wolves,
np1 po12 n1 vhz dc n1, n2, n2, n2, p-acp vvg cc vvg pp-f n2,
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then ours is for the prosperity of the people of Gods pasture, and sheep of his hands.
then ours is for the Prosperity of the people of God's pasture, and sheep of his hands.
cs png12 vbz p-acp dt n1 pp-f dt n1 pp-f npg1 n1, cc n1 pp-f po31 n2.
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And more then so, our conniuencie either to seeme not to see, or to see only when we list,
And more then so, our connivency either to seem not to see, or to see only when we list,
cc av-dc cs av, po12 n1 av-d pc-acp vvi xx pc-acp vvi, cc pc-acp vvi av-j c-crq pns12 vvb,
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or to see some thing and do nothing, is to shake hands with Sathan, in connubio malorum, that their combinations are daily stronger, and are christian connexions more weake? Giue the holy Prophet leaue to speake in this case.
or to see Some thing and do nothing, is to shake hands with Sathan, in Connubio malorum, that their combinations Are daily Stronger, and Are christian connexions more weak? Give the holy Prophet leave to speak in this case.
cc pc-acp vvi d n1 cc vdb pix, vbz pc-acp vvi n2 p-acp np1, p-acp fw-it fw-la, cst po32 n2 vbr av-j jc, cc vbr njp n2 av-dc j? vvb dt j n1 vvi pc-acp vvi p-acp d n1.
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Let mercy bee shewed to the wicked, yet hee will not learne righteousnesse, no more then the Hogge manners, with a chaine of Pearles about his necke. Let mercy be showed to the wicked, yet he will not Learn righteousness, no more then the Hog manners, with a chain of Pearls about his neck.
vvb n1 vbi vvn p-acp dt j, av pns31 vmb xx vvi n1, av-dx dc cs dt n1 n2, p-acp dt n1 pp-f n2 p-acp po31 n1.
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I would willingly speake here, what the Apostle hath spoken, both of Authores et fautores, how they are both guiltie.
I would willingly speak Here, what the Apostle hath spoken, both of Authores et fautores, how they Are both guilty.
pns11 vmd av-j vvi av, q-crq dt n1 vhz vvn, d pp-f fw-gr fw-la fw-la, c-crq pns32 vbr av-d j.
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Or if any angry Pope-ling should cauill, I would wipe of his blow with their owne verdict, which witnesseth how many waies one man may bee faulty in an other mans fault. Or if any angry Popeling should cavil, I would wipe of his blow with their own verdict, which Witnesseth how many ways one man may be faulty in an other men fault.
cc cs d j n1 vmd vvi, pns11 vmd vvi pp-f po31 n1 p-acp po32 d n1, r-crq vvz q-crq d n2 crd n1 vmb vbi j p-acp dt j-jn ng1 n1.
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Consulo, praecipio, consentio, prouoco, laudo, Non retego culpam, non punio, non reprehendo: Participo, defendo: meum in caput ista redundant.
Consulo, praecipio, consentio, prouoco, laudo, Non retego Fault, non punio, non reprehendo: Participo, defendo: meum in caput ista redundant.
np1, fw-la, fw-la, fw-la, fw-la, fw-la fw-la fw-la, fw-fr fw-la, fw-la fw-la: np1, fw-la: fw-la p-acp fw-la fw-la j.
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All excuses of ancient acquaintance are but idle pretenses in this businesse, miseratio effaeminata: and I thinke it hath beene called foolish loue, to nourish a Serpent in the bosome,
All excuses of ancient acquaintance Are but idle pretences in this business, miseratio effaeminata: and I think it hath been called foolish love, to nourish a Serpent in the bosom,
d n2 pp-f j n1 vbr p-acp j n2 p-acp d n1, fw-la fw-la: cc pns11 vvb pn31 vhz vbn vvn j n1, pc-acp vvi dt n1 p-acp dt n1,
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or to suffer Wolues to breed in the Wood to wast Sheepe. Our predecessour could say:
or to suffer Wolves to breed in the Wood to wast Sheep. Our predecessor could say:
cc pc-acp vvi n2 pc-acp vvi p-acp dt n1 pc-acp vvi n1. po12 n1 vmd vvi:
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odimus accipitrē qui semper viuit in armis, who can once loue the Kite, which euer liues in spite? I pray you what are the liues of the Remish wolues? but fier and sword, warre and bloud-shed.odimus accipitrē qui semper viuit in armis, who can once love the Kite, which ever lives in spite? I pray you what Are the lives of the Remish wolves? but fire and sword, war and bloodshed.
fw-la fw-la fw-la fw-la fw-la p-acp fw-la, r-crq vmb a-acp vvi dt n1, r-crq av vvz p-acp n1? pns11 vvb pn22 r-crq vbr dt n2 pp-f dt jp n2? cc-acp n1 cc n1, n1 cc n1.
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Fare and softly, Iesuitae faces Romanae: Surely, you English Clergy play the Iauelles with vs, per hoc Ly. For those holy Votarists are goodly torches sent hither to enlighten our darke thoughts as Iohn Baptist, who was a burning and a shining candle.
Fare and softly, Jesuit faces Romanae: Surely, you English Clergy play the Iauelles with us, per hoc Ly. For those holy Votarists Are goodly Torches sent hither to enlighten our dark thoughts as John Baptist, who was a burning and a shining candle.
n1 cc av-j, n1 n2 fw-la: av-j, pn22 jp n2 vvb dt n2 p-acp pno12, fw-la fw-la np1 p-acp d j n2 vbr j n2 vvd av pc-acp vvi po12 j n2 p-acp np1 np1, r-crq vbds dt j-vvg cc dt j-vvg n1.
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Indeede good patients you answere well for your Physitions, propter hoc Ly. But there is great oddes in these lights: Indeed good patients you answer well for your Physicians, propter hoc Ly. But there is great odds in these lights:
av j n2 pn22 vvb av p-acp po22 n2, fw-la fw-la np1 p-acp pc-acp vbz j n2 p-acp d n2:
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Iohn Baptist was to the Church as the candle in the womans hand, to helpe her to finde her lost groat:John Baptist was to the Church as the candle in the woman's hand, to help her to find her lost groat:
np1 np1 vbds p-acp dt n1 p-acp dt n1 p-acp dt ng1 n1, pc-acp vvi pno31 pc-acp vvi po31 j-vvn n1:
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and the Iesuites are as the fier which came out of the bramble, to consume the Cedars of Lebanon.
and the Iesuites Are as the fire which Come out of the bramble, to consume the Cedars of Lebanon.
cc dt np2 vbr p-acp dt n1 r-crq vvd av pp-f dt n1, pc-acp vvi dt n2 pp-f np1.
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Yea those mount-backes of Rome, put out many eies, and giue sight to none, ignes fatui, they walke wilde in the darke, blind-fold their followers, misleade them out of the true way,
Yea those mount-backes of Room, put out many eyes, and give sighed to none, ignes Fatui, they walk wild in the dark, blindfold their followers, mislead them out of the true Way,
uh d n2 pp-f n1, vvd av d n2, cc vvi n1 p-acp pix, fw-la fw-la, pns32 vvb j p-acp dt j, av-j po32 n2, vvi pno32 av pp-f dt j n1,
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and are too often as wildfier, but touch and take.
and Are too often as wildfier, but touch and take.
cc vbr av av c-acp n1, cc-acp vvb cc vvi.
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We reade of Foxes tied by the tailes with fier-brands, and sent into the corne fields to destroy them. We read of Foxes tied by the tails with firebrands, and sent into the corn fields to destroy them.
pns12 vvb pp-f n2 vvn p-acp dt n2 p-acp n2, cc vvd p-acp dt n1 n2 pc-acp vvi pno32.
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It might haue bin said of England, look on the regions how all the field is white vnto haruest.
It might have been said of England, look on the regions how all the field is white unto harvest.
pn31 vmd vhi vbn vvn pp-f np1, vvi p-acp dt n2 c-crq d dt n1 vbz j-jn p-acp n1.
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But out of question, our field is not so pleasant as it was, for the Foxes fier which hath wasted much corne.
But out of question, our field is not so pleasant as it was, for the Foxes fire which hath wasted much corn.
p-acp av pp-f n1, po12 n1 vbz xx av j c-acp pn31 vbds, p-acp dt ng1 n1 r-crq vhz vvn d n1.
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553
They are but tied by the tailes, and so they runne into Ladies chambers;
They Are but tied by the tails, and so they run into Ladies chambers;
pns32 vbr p-acp vvn p-acp dt n2, cc av pns32 vvb p-acp n2 n2;
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it were good that they were tied by the neckes, and laid to sleepe in the middest of their own fier-brands.
it were good that they were tied by the necks, and laid to sleep in the midst of their own firebrands.
pn31 vbdr j cst pns32 vbdr vvn p-acp dt n2, cc vvd pc-acp vvi p-acp dt n1 pp-f po32 d n2.
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But shall I turne my thoughts from these witch-blasts, to the Rose of England, all sweet loue to his Sauiour, all,
But shall I turn my thoughts from these witch-blasts, to the Rose of England, all sweet love to his Saviour, all,
cc-acp vmb pns11 vvi po11 n2 p-acp d n2, p-acp dt n1 pp-f np1, d j n1 p-acp po31 n1, d,
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and all inuiolable loue to his sauing word. No flatterer hath seduced him, no craft hath snared him, no canker-worme hath wasted him.
and all inviolable love to his Saving word. No flatterer hath seduced him, no craft hath snared him, no cankerworm hath wasted him.
cc d j n1 p-acp po31 vvg n1. dx n1 vhz vvn pno31, dx n1 vhz vvn pno31, dx n1 vhz vvn pno31.
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557
Who should not loue the smell of this Rose?
Who should not love the smell of this Rose?
q-crq vmd xx vvi dt n1 pp-f d n1?
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558
The Prince hath a Lillie chastitie, in his faith a faire Lillie, growing on a golden pillar, the pillar of honour, the honour of the Temple, the Temple of God:
The Prince hath a Lily chastity, in his faith a fair Lillie, growing on a golden pillar, the pillar of honour, the honour of the Temple, the Temple of God:
dt n1 vhz dt n1 n1, p-acp po31 n1 dt j np1, vvg p-acp dt j n1, dt n1 pp-f n1, dt n1 pp-f dt n1, dt n1 pp-f np1:
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him that ouercommeth I will make a pillar in the Temple of my God.
him that Overcometh I will make a pillar in the Temple of my God.
pno31 cst vvz pns11 vmb vvi dt n1 p-acp dt n1 pp-f po11 n1.
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560
Looke all on this Onichinus, this peerclesse Preatle, alwaies clasped in white belts, faire siluer girdles,;
Look all on this Onichinus, this peerclesse Preatle, always clasped in white belts, fair silver girdles,;
n1 av-d p-acp d np1, d j np1, av vvn p-acp j-jn n2, j n1 n2,;
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the chastity of his minde, body, gesture, conuersation, with the aspect of his eies, and the grace of his lippes.
the chastity of his mind, body, gesture, Conversation, with the aspect of his eyes, and the grace of his lips.
dt n1 pp-f po31 n1, n1, n1, n1, p-acp dt n1 pp-f po31 n2, cc dt n1 pp-f po31 n2.
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This is he which loueth purenesse of heart, and for the grace of his lippes the King shall be his friend.
This is he which loves pureness of heart, and for the grace of his lips the King shall be his friend.
d vbz pns31 r-crq vvz n1 pp-f n1, cc p-acp dt n1 pp-f po31 n2 dt n1 vmb vbi po31 n1.
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Wee reade of the Lilly that which we know, that it beareth aureum semen within the flowers:
we read of the Lily that which we know, that it bears Aureum semen within the flowers:
pns12 vvb pp-f dt n1 cst r-crq pns12 vvb, cst pn31 vvz fw-la n2 p-acp dt n2:
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the golden seede is sanctitie the seede fell in good ground and hath brought foorth an hundred folde.
the golden seed is sanctity the seed fell in good ground and hath brought forth an hundred fold.
dt j n1 vbz n1 dt n1 vvd p-acp j n1 cc vhz vvn av dt crd n1.
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Many other haue sowen the wind and reaped the whirle-wind, but hee hath sowen to himselfe in righteousnesse, Many other have sown the wind and reaped the whirlwind, but he hath sown to himself in righteousness,
np1 j-jn vhi vvn dt n1 cc vvd dt n1, cc-acp pns31 vhz vvn p-acp px31 p-acp n1,
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and reaped after the measure of mercy. Let euery true heart here, call his soule to praier.
and reaped After the measure of mercy. Let every true heart Here, call his soul to prayer.
cc vvd p-acp dt n1 pp-f n1. vvb d j n1 av, vvb po31 n1 p-acp n1.
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The Lord grant when that time may happely come, that his spouse shall bee chosen among the honourable women, that then the Kings daughter may be brought to him, with ioy and with gladnesse enter into the Kings pallace.
The Lord grant when that time may happily come, that his spouse shall be chosen among the honourable women, that then the Kings daughter may be brought to him, with joy and with gladness enter into the Kings palace.
dt n1 vvb c-crq d n1 vmb av-j vvi, cst po31 n1 vmb vbi vvn p-acp dt j n2, cst cs dt ng1 n1 vmb vbi vvn p-acp pno31, p-acp n1 cc p-acp n1 vvi p-acp dt ng1 n1.
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So shall wee then reioice, and againe I say reioice in the smell of this Lillie.
So shall we then rejoice, and again I say rejoice in the smell of this Lily.
av vmb pns12 av vvi, cc av pns11 vvb vvi p-acp dt n1 pp-f d n1.
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569
The Prince hath the Violet humility, in his faith an elect valley all of beautifull prospect;
The Prince hath the Violet humility, in his faith an elect valley all of beautiful prospect;
dt n1 vhz dt n1 n1, p-acp po31 n1 dt j-vvn n1 av-d pp-f j n1;
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so high a Prince, so lowly in his seruice to think so highly of God, and so truly of himselfe:
so high a Prince, so lowly in his service to think so highly of God, and so truly of himself:
av j dt n1, av j p-acp po31 n1 pc-acp vvi av av-j pp-f np1, cc av av-j pp-f px31:
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Aquae descendunt ad valles, God giueth grace to the humble, to bee frequent at praiers, sermons, holy quiers; water descendunt ad valles, God gives grace to the humble, to be frequent At Prayers, Sermons, holy quires;
fw-la fw-la fw-la n2, np1 vvz n1 p-acp dt j, pc-acp vbi j p-acp n2, n2, j n2;
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as if his cheefe desire were as Dauids was, to dwell in the courts of the Lord;
as if his chief desire were as David was, to dwell in the Courts of the Lord;
c-acp cs po31 j-jn n1 vbdr p-acp npg1 vbds, pc-acp vvi p-acp dt n2 pp-f dt n1;
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to bee a friend to the Church, and a stay to the Altar, as good Iosiah was.
to be a friend to the Church, and a stay to the Altar, as good Josiah was.
pc-acp vbi dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, c-acp j np1 vbds.
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Quanto magis arbor abundat fructibus tanto magis inclinatur: Quanto magis arbour abundat fructibus tanto magis inclinatur:
fw-es fw-la n1 fw-la fw-la fw-la fw-la fw-la:
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more any tree doth abound with fruite, more doth it bend it selfe to their commodity who are vnder it.
more any tree does abound with fruit, more does it bend it self to their commodity who Are under it.
av-dc d n1 vdz vvi p-acp n1, n1 vdz pn31 vvi pn31 n1 p-acp po32 n1 r-crq vbr p-acp pn31.
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Thus doth he increase in fauour with God and man: Charilaus the peoples ioy, all his garments smell of the Sanctuary;
Thus does he increase in favour with God and man: Charilaus the peoples joy, all his garments smell of the Sanctuary;
av vdz pns31 vvi p-acp n1 p-acp np1 cc n1: np1 dt ng1 n1, d po31 n2 vvb pp-f dt n1;
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his fathers ioy, as Iacob was to Isaac. Who doth not ioy in the smell of this Violet.
his Father's joy, as Iacob was to Isaac. Who does not joy in the smell of this Violet.
po31 ng1 n1, c-acp np1 vbds p-acp np1. q-crq vdz xx vvi p-acp dt n1 pp-f d n1.
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578
The Prince hath the Corne-care, holy workes in his faith, as if hee had digested that counsell of the wise-man.
The Prince hath the Cornecare, holy works in his faith, as if he had digested that counsel of the Wiseman.
dt n1 vhz dt n1, j n2 p-acp po31 n1, c-acp cs pns31 vhd vvn d n1 pp-f dt n1.
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579
All that thine hand shall finde to doe, doe it with all thy power, for there is neither worke, All that thine hand shall find to do, do it with all thy power, for there is neither work,
d d po21 n1 vmb vvi pc-acp vdi, vdb pn31 p-acp d po21 n1, c-acp pc-acp vbz dx n1,
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nor inuention, nor knowledge, nor wisdome in the graue.
nor invention, nor knowledge, nor Wisdom in the graven.
ccx n1, ccx n1, ccx n1 p-acp dt n1.
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581
Qui vult sine fine remunerari, debet sine fine bonum operari, hee which would haue endlesse reward, must haue endlesse perseuerance: Qui vult sine fine remunerari, debet sine fine bonum operari, he which would have endless reward, must have endless perseverance:
np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, pns31 r-crq vmd vhi j n1, vmb vhi j n1:
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for so is the will of God, that by well doing you put to silence the ignorance of the foolish men;
for so is the will of God, that by well doing you put to silence the ignorance of the foolish men;
c-acp av vbz dt n1 pp-f np1, cst p-acp av vdg pn22 vvd pc-acp vvi dt n1 pp-f dt j n2;
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as Iob did, who continued an e•e to the blind, and a foot to the lame. as Job did, who continued an e•e to the blind, and a foot to the lame.
p-acp np1 vdd, r-crq vvd dt n1 p-acp dt j, cc dt n1 p-acp dt j.
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584
If any enemie thinke heere, hee can smell oleum peccatoris, I professe to hate it splendiduml, ubricum, dulce, damnosum:
If any enemy think Here, he can smell oleum Sinners, I profess to hate it splendiduml, ubricum, dulce, damnosum:
cs d n1 vvb av, pns31 vmb vvi fw-la fw-la, pns11 vvb pc-acp vvi pn31 av, fw-la, fw-la, fw-la:
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585
as yee for slipping, and the cup of a whore for poisoning.
as ye for slipping, and the cup of a whore for poisoning.
c-acp pn22 p-acp vvg, cc dt n1 pp-f dt n1 p-acp vvg.
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586
And I dare bee bold to giue in an instance for mine owne defence, that of al others we poor despised Ministers haue cause to blesse the daies of the Prince.
And I Dare be bold to give in an instance for mine own defence, that of all Others we poor despised Ministers have cause to bless the days of the Prince.
cc pns11 vvb vbi j pc-acp vvi p-acp dt n1 p-acp po11 d n1, cst pp-f d n2-jn pns12 j j-vvn n2 vhb n1 pc-acp vvi dt n2 pp-f dt n1.
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587
Why so? for Christ his Mandrakes haue sweetned his; and his Mandrakes haue sweetned ours.
Why so? for christ his Mandrakes have sweetened his; and his Mandrakes have sweetened ours.
uh-crq av? p-acp np1 po31 n2 vhb vvn po31; cc po31 n2 vhb vvn png12.
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588
O heauenly Mandrakes, graces of the spirit, which dispose to the conception of good workes. The Church is Abigaile, her fathers ioy, and Christ hath lodged with her;
O heavenly Mandrakes, graces of the Spirit, which dispose to the conception of good works. The Church is Abigail, her Father's joy, and christ hath lodged with her;
sy j n2, n2 pp-f dt n1, r-crq vvb p-acp dt n1 pp-f j n2. dt n1 vbz np1, po31 ng1 n1, cc np1 vhz vvn p-acp pno31;
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589
the Prince is a sonne and heire in the Church, and Christ hath lodged with him by spiration of his holy word, by inspiration of his holy Spirit;
the Prince is a son and heir in the Church, and christ hath lodged with him by spiration of his holy word, by inspiration of his holy Spirit;
dt n1 vbz dt n1 cc n1 p-acp dt n1, cc np1 vhz vvn p-acp pno31 p-acp n1 pp-f po31 j n1, p-acp n1 pp-f po31 j n1;
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590
that the Prince may say, as the Church hath said: My bowels were mnooued towards him.
that the Prince may say, as the Church hath said: My bowels were mnooued towards him.
cst dt n1 vmb vvi, p-acp dt n1 vhz vvn: po11 n2 vbdr vvn p-acp pno31.
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591
Heere is our true cause of ioy without sophistically oppilations.
Here is our true cause of joy without sophistically oppilations.
av vbz po12 j n1 pp-f n1 p-acp av-j n2.
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592
Therefore seeing his inclination to good workes by those spices of our Sauiour, which haue spiced him;
Therefore seeing his inclination to good works by those spices of our Saviour, which have spiced him;
av vvg po31 n1 p-acp j n2 p-acp d n2 pp-f po12 n1, r-crq vhb vvn pno31;
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593
wee all consent in that concent of the Canticle of Christ: Thy Mandrakes haue giuen a smell, and in our gates are all sweet things.
we all consent in that concent of the Canticle of christ: Thy Mandrakes have given a smell, and in our gates Are all sweet things.
pns12 d n1 p-acp d n1 pp-f dt n1 pp-f np1: po21 n2 vhb vvn dt n1, cc p-acp po12 n2 vbr d j n2.
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594
The Princes words are often as the words of the seuenth day; words of grace, apples of gold in pictures of siluer;
The Princes words Are often as the words of the Seventh day; words of grace, Apples of gold in pictures of silver;
dt ng1 n2 vbr av p-acp dt n2 pp-f dt ord n1; n2 pp-f n1, n2 pp-f n1 p-acp n2 pp-f n1;
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his works are as the works of the seuenth yere, works of grace; a goodly tree, full of fruites. his works Are as the works of the Seventh year, works of grace; a goodly tree, full of fruits.
po31 n2 vbr p-acp dt n2 pp-f dt ord n1, n2 pp-f n1; dt j n1, j pp-f n2.
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596
You may know the tree by the fruites, and praise the fruites for the smell. This smell is as Smirna, all sweet myrrhe;
You may know the tree by the fruits, and praise the fruits for the smell. This smell is as Smyrna, all sweet myrrh;
pn22 vmb vvi dt n1 p-acp dt n2, cc vvi dt n2 p-acp dt n1. d n1 vbz p-acp np1, d j n1;
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597
and wee all are refreshed with the smell of this Cornecare. Now then let vs compare Iacob and Iacob, Hebrew and English;
and we all Are refreshed with the smell of this Cornecare. Now then let us compare Iacob and Iacob, Hebrew and English;
cc pns12 d vbr vvn p-acp dt n1 pp-f d np1. av av vvb pno12 vvi np1 cc np1, njp cc jp;
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598
vterinos fratres, two twins both in one womb of the Church, both as Castor and Pollux, the badge of our Ship. Castor is descended, vterinos Brothers, two twins both in one womb of the Church, both as Castor and Pollux, the badge of our Ship. Castor is descended,
fw-la fw-la, crd n2 av-d p-acp crd n1 pp-f dt n1, d c-acp np1 cc np1, dt n1 pp-f po12 np1 np1 vbz vvn,
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599
and as the Sun gone vnder a cloud: he was gathered to his people, and is gone to sleep with his fathers.
and as the Sun gone under a cloud: he was gathered to his people, and is gone to sleep with his Father's.
cc p-acp dt n1 vvn p-acp dt n1: pns31 vbds vvn p-acp po31 n1, cc vbz vvn pc-acp vvi p-acp po31 n2.
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600
What then? albeit he sleep he is aliue, & shall rise againe as the Sun in his faire horizon. What then? albeit he sleep he is alive, & shall rise again as the Sun in his fair horizon.
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601
God is the God of the liuing, the God of Abrahā, Isaac, & Iaacob: But I say Castor is layd down in peace and Pollux is vpon our Ship in daily aduentures for the golden flece. God is the God of the living, the God of Abrahā, Isaac, & Jacob: But I say Castor is laid down in peace and Pollux is upon our Ship in daily adventures for the golden Fleece.
np1 vbz dt n1 pp-f dt j-vvg, dt n1 pp-f np1, np1, cc np1: cc-acp pns11 vvb np1 vbz vvn a-acp p-acp n1 cc np1 vbz p-acp po12 n1 p-acp j n2 p-acp dt j n1.
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602
When I was of younger yeares, I did reade of the famous Acts of Castor and Pollux, in that egregious voyage for the Golden Fleece.
When I was of younger Years, I did read of the famous Acts of Castor and Pollux, in that egregious voyage for the Golden Fleece.
c-crq pns11 vbds pp-f jc n2, pns11 vdd vvi pp-f dt j n2 pp-f np1 cc np1, p-acp cst j n1 p-acp dt j n1.
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603
But what idle dreames were those, with all their resolutions, to the high resolutions of religious hearts,
But what idle dreams were those, with all their resolutions, to the high resolutions of religious hearts,
p-acp r-crq j n2 vbdr d, p-acp d po32 n2, p-acp dt j n2 pp-f j n2,
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604
for the golden fleece, the fleece of the Lambe, the Lambe of God, the inualuable righteousnesse of the Lambe of God is the golden fleece.
for the golden fleece, the fleece of the Lamb, the Lamb of God, the invaluable righteousness of the Lamb of God is the golden fleece.
p-acp dt j n1, dt n1 pp-f dt n1, dt n1 pp-f np1, dt j n1 pp-f dt n1 pp-f np1 vbz dt j n1.
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605
Iacob and Iacob are both naked as Adam, before the Lord, without this fleece. Iacob and Iacob Are both naked as Adam, before the Lord, without this fleece.
np1 cc np1 vbr av-d j c-acp np1, p-acp dt n1, p-acp d n1.
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606
Consider the amplitude of the honour and efficacie of this fleece, wherewith all our sins are couered.
Consider the amplitude of the honour and efficacy of this fleece, wherewith all our Sins Are covered.
np1 dt n1 pp-f dt n1 cc n1 pp-f d n1, c-crq d po12 n2 vbr vvn.
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607
Many, many thousands haue yeelded vp their blood, for this fleece: hoc expeditionum Christianarum praetium & praemium:
Many, many thousands have yielded up their blood, for this fleece: hoc expeditionum Christianarum Premium & Premium:
av-d, d crd vhb vvn a-acp po32 n1, p-acp d n1: fw-la fw-la fw-la fw-la cc fw-la:
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608
This hath beene the faire paiment for many Christian aduentures.
This hath been the fair payment for many Christian adventures.
d vhz vbn dt j n1 p-acp d njp n2.
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609
The holy lambe alloweth vs his flesh to feed vs, his fleece to couer vs. Therefore when we haue food and raiment, let vs be therewith content.
The holy lamb alloweth us his Flesh to feed us, his fleece to cover us Therefore when we have food and raiment, let us be therewith content.
dt j n1 vvz pno12 po31 n1 pc-acp vvi pno12, po31 n1 pc-acp vvi pno12 av c-crq pns12 vhb n1 cc n1, vvb pno12 vbi av j.
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Such was Iacobs contentment in his new coate, when he got the blessing in his elder brothers coate.
Such was Iacobs contentment in his new coat, when he god the blessing in his elder Brother's coat.
d vbds npg1 n1 p-acp po31 j n1, c-crq pns31 vvd dt n1 p-acp po31 jc-jn ng1 n1.
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Christ is our elder brother, our first borne, a sonne to Iacob, yet elder then Iacobs grandfather: before Abraham was I am.
christ is our elder brother, our First born, a son to Iacob, yet elder then Iacobs grandfather: before Abraham was I am.
np1 vbz po12 n-jn n1, po12 ord vvn, dt n1 p-acp np1, av av-j av npg1 n1: p-acp np1 vbds pns11 vbm.
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A lambe without spot was this Lambe, yet that he might lend his spotlesse coate to spotted Iacob, hee was slaine, from the beginning of the world.
A lamb without spot was this Lamb, yet that he might lend his spotless coat to spotted Iacob, he was slain, from the beginning of the world.
dt n1 p-acp n1 vbds d n1, av cst pns31 vmd vvi po31 j n1 p-acp j-vvn np1, pns31 vbds vvn, p-acp dt n-vvg pp-f dt n1.
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Behold then a world of wonders in these two, Iacob the elder and the younger, notwithstanding sundry generations betwixt them, doe both part stakes in Christ; Behold then a world of wonders in these two, Iacob the elder and the younger, notwithstanding sundry generations betwixt them, do both part stakes in christ;
vvb av dt n1 pp-f n2 p-acp d crd, np1 dt n-jn cc dt jc, c-acp j n2 p-acp pno32, vdb d n1 vvz p-acp np1;
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either of them haue all their riches of Christ, yet neither of them haue all which is of Christ:
either of them have all their riches of christ, yet neither of them have all which is of christ:
d pp-f pno32 vhi d po32 n2 pp-f np1, av dx pp-f pno32 vhi d r-crq vbz pp-f np1:
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either of them haue all Christ, for Christ is not diuided; neither of them haue all that which is Christs, for Christ is not comprehended.
either of them have all christ, for christ is not divided; neither of them have all that which is Christ, for christ is not comprehended.
av-d pp-f pno32 vhi d np1, p-acp np1 vbz xx vvn; d pp-f pno32 vhi d d r-crq vbz npg1, c-acp np1 vbz xx vvn.
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Christ is the Owner of all in the shippe, and of the shippe and all, and they both are but partie borrowers of all their parts.
christ is the Owner of all in the ship, and of the ship and all, and they both Are but party borrowers of all their parts.
np1 vbz dt n1 pp-f d p-acp dt n1, cc pp-f dt n1 cc d, cc pns32 d vbr p-acp n1 n2 pp-f d po32 n2.
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So that Iacob aboue with Christ in glorie, and Iacob below with Christ in grace, may both sing with that sweet singer of Israel, The Lord is my portion in the land of the liuing.
So that Iacob above with christ in glory, and Iacob below with christ in grace, may both sing with that sweet singer of Israel, The Lord is my portion in the land of the living.
av cst np1 a-acp p-acp np1 p-acp n1, cc np1 a-acp p-acp np1 p-acp n1, vmb d vvi p-acp d j n1 pp-f np1, dt n1 vbz po11 n1 p-acp dt n1 pp-f dt j-vvg.
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But now let vs see the distance of perfection betwixt Christ & these two brothers: Iacob hath the vine, and Christ is the vine;
But now let us see the distance of perfection betwixt christ & these two Brother's: Iacob hath the vine, and christ is the vine;
cc-acp av vvb pno12 vvi dt n1 pp-f n1 p-acp np1 cc d crd n2: np1 vhz dt n1, cc np1 vbz dt n1;
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Iacob possesseth all those pleasant riches in Christ, and Christ possesseth them all himselfe.Iacob Possesses all those pleasant riches in christ, and christ Possesses them all himself.
np1 vvz d d j n2 p-acp np1, cc np1 vvz pno32 d px31.
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Christ is the vine, the true vine, which runnes all mercie and life to Iacob, and all wither and perish which doe not abide in this vine.
christ is the vine, the true vine, which runs all mercy and life to Iacob, and all wither and perish which do not abide in this vine.
np1 vbz dt n1, dt j n1, r-crq vvz d n1 cc n1 p-acp np1, cc av-d vvi cc vvi r-crq vdb xx vvi p-acp d n1.
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Christ is the Oliue, the true Oliue stocke, what branch soeuer abideth not in him, hath no life in it; christ is the Olive, the true Olive stock, what branch soever Abideth not in him, hath no life in it;
np1 vbz dt n1, dt j n1 n1, r-crq n1 av vvz xx p-acp pno31, vhz dx n1 p-acp pn31;
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for the branches beare not the roote, but the root the branches: all fade and fall away which are not grafted into this Oliue.
for the branches bear not the root, but the root the branches: all fade and fallen away which Are not grafted into this Olive.
p-acp dt n2 vvb xx dt n1, p-acp dt n1 dt n2: d vvb cc vvi av r-crq vbr xx vvn p-acp d n1.
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Christ is the rose, of all flowers the rose is cheefest, and of all vertues loue;
christ is the rose, of all flowers the rose is chiefest, and of all Virtues love;
np1 vbz dt n1, pp-f d n2 dt n1 vbz js-jn, cc pp-f d ng1 n1;
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the chiefest of those three is loue: God is loue, and he that dwelleth in him dwelleth in loue:
the chiefest of those three is love: God is love, and he that dwells in him dwells in love:
dt js-jn pp-f d crd vbz n1: np1 vbz n1, cc pns31 cst vvz p-acp pno31 vvz p-acp n1:
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out of this habitation there is no health nor safetie. Christ is the Lillie, the most delightfull Lillie;
out of this habitation there is no health nor safety. christ is the Lily, the most delightful Lily;
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for he which is the Rose is the Lillie: I am the Rose and the Lillie of the field:
for he which is the Rose is the Lily: I am the Rose and the Lily of the field:
c-acp pns31 r-crq vbz dt n1 vbz dt n1: pns11 vbm dt n1 cc dt n1 pp-f dt n1:
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Multiplicis medicinae, to open dangerous passages, to soften hardnesse of heart, to heale wounds, and repell venemous infections. Multiplicis medicinae, to open dangerous passages, to soften hardness of heart, to heal wounds, and repel venomous infections.
np1 fw-la, pc-acp vvi j n2, pc-acp vvi n1 pp-f n1, pc-acp vvi n2, cc vvi j n2.
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O consider this Lillie of the field, for our chiefest comforts are in this Lillie. Christ is the Violet, the sweetest Violet, which groweth lowe by the ground:
O Consider this Lily of the field, for our chiefest comforts Are in this Lily. christ is the Violet, the Sweetest Violet, which grows low by the ground:
sy vvb d n1 pp-f dt n1, p-acp po12 js-jn n2 vbr p-acp d n1. np1 vbz dt n1, dt js n1, r-crq vvz av-j p-acp dt n1:
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Learne of me, for I my selfe am mecke and lowely. Learn of me, for I my self am mecke and lowly.
vvb pp-f pno11, c-acp pns11 po11 n1 vbm n1 cc av-j.
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This violet was remoued from heauen to the earth, to raise vs from the earth to heauen.
This violet was removed from heaven to the earth, to raise us from the earth to heaven.
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Some Philosophers hold opinion, that the dew which falleth from the highest part of that Region of the aire, worketh deepest vpon the earth;
some Philosophers hold opinion, that the due which falls from the highest part of that Region of the air, works Deepest upon the earth;
d n2 vvb n1, cst dt n1 r-crq vvz p-acp dt js n1 pp-f d n1 pp-f dt n1, vvz js-jn p-acp dt n1;
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for being more oylie and rich matter, it doth more fatten the ground, and with gentle kisses entice forth the fruites thereof.
for being more oily and rich matter, it does more fatten the ground, and with gentle Kisses entice forth the fruits thereof.
c-acp vbg av-dc j cc j n1, pn31 vdz n1 vvi dt n1, cc p-acp j n2 vvi av dt n2 av.
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Hosoeuer this be of that dew, it is most sure of the fattest dewe lesus Christ.
Hosoeuer this be of that due, it is most sure of the Fattest dew Jesus christ.
av d vbb pp-f d n1, pn31 vbz av-ds j pp-f dt js n1 fw-la np1.
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This is the dew of the morning, which commeth from the highest, and falleth lowest,
This is the due of the morning, which comes from the highest, and falls lowest,
d vbz dt n1 pp-f dt n1, r-crq vvz p-acp dt js, cc vvz js,
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euen into the center, into the heart of Iacob. The dew of heauen is the cause of the fatnesse of the earth, else hath the earth no fatnesse:
even into the centre, into the heart of Iacob. The due of heaven is the cause of the fatness of the earth, Else hath the earth no fatness:
av p-acp dt n1, p-acp dt n1 pp-f np1. dt n1 pp-f n1 vbz dt n1 pp-f dt n1 pp-f dt n1, av vhz dt n1 dx n1:
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idest, the diuinitie of Christ is the fatnesse of our humanitie. The Lord giue thee of the dew of heauen, and the fatnesse of the earth. idest, the divinity of christ is the fatness of our humanity. The Lord give thee of the due of heaven, and the fatness of the earth.
fw-la, dt n1 pp-f np1 vbz dt n1 pp-f po12 n1. dt n1 vvb pno21 pp-f dt n1 pp-f n1, cc dt n1 pp-f dt n1.
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Here, here, is mans blessed abundance.
Here, Here, is men blessed abundance.
av, av, vbz ng1 j n1.
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This is Manna, sweet Manna, the bread of Angels, all about the Church, as the dew lay round about the host;
This is Manna, sweet Manna, the bred of Angels, all about the Church, as the due lay round about the host;
d vbz n1, j n1, dt n1 pp-f n2, av-d p-acp dt n1, c-acp dt n1 vvd av-j p-acp dt n1;
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sweet dew, sweet as the violet, and the smell of life was in it.
sweet due, sweet as the violet, and the smell of life was in it.
j n1, j c-acp dt n1, cc dt n1 pp-f n1 vbds p-acp pn31.
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Christ his humilitie is our glorie, and his lowest steppe to death, was our high staire to life.
christ his humility is our glory, and his lowest step to death, was our high stair to life.
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Yea, in his humilitie we are exalted, as with his stripes we are healed. Behold the smell of this violet.
Yea, in his humility we Are exalted, as with his stripes we Are healed. Behold the smell of this violet.
uh, p-acp po31 n1 pns12 vbr vvn, c-acp p-acp po31 n2 pns12 vbr vvn. vvb dt n1 pp-f d n1.
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But last of all, Christ is the corne eare, the right wheat corne which dieth and liueth againe:
But last of all, christ is the corn ear, the right wheat corn which Dieth and lives again:
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of it selfe it dieth and liueth againe. of it self it Dieth and lives again.
pp-f pn31 n1 pn31 vvz cc vvz av.
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I haue power to lay downe my life, and to take it vp againe, and all other liue by this. I have power to lay down my life, and to take it up again, and all other live by this.
pns11 vhb n1 pc-acp vvi a-acp po11 n1, cc pc-acp vvi pn31 a-acp av, cc d n-jn vvb p-acp d.
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The spirit of grace and the holy Scriptures are the flower of this wheat.
The Spirit of grace and the holy Scriptures Are the flower of this wheat.
dt n1 pp-f n1 cc dt j n2 vbr dt n1 pp-f d n1.
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The disciples of Christ gathered eares of corne on the sabbath day, and we here in England euery Sabbath day, trauaile through the corne field: Spicae Scripturarum Spiritum viuificantem habent:
The Disciples of christ gathered ears of corn on the Sabbath day, and we Here in England every Sabbath day, travail through the corn field: Spicae Scripturarum Spiritum viuificantem habent:
dt n2 pp-f np1 vvd n2 pp-f n1 p-acp dt n1 n1, cc pns12 av p-acp np1 d n1 n1, n1 p-acp dt n1 n1: fw-la fw-la fw-la fw-la fw-la:
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Sentences of Scripture haue the spirit of life in them.
Sentences of Scripture have the Spirit of life in them.
n2 pp-f n1 vhb dt n1 pp-f n1 p-acp pno32.
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Is any man hungrie and can forbeare gathering? Ambulant per Sata cum Domino qui in Scripturarum meditatione delectantur, &c. They keepe the Lord company in his corne field, which walke on in holy meditations of the Scriptures.
Is any man hungry and can forbear gathering? Ambulant per Satan cum Domino qui in Scripturarum meditation delectantur, etc. They keep the Lord company in his corn field, which walk on in holy meditations of the Scriptures.
vbz d n1 j cc vmb vvi vvg? j fw-la np1 fw-la fw-la fw-la p-acp fw-la n1 fw-la, av pns32 vvb dt n1 n1 p-acp po31 n1 n1, r-crq vvb p-acp p-acp j n2 pp-f dt n2.
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Iesus went on the Sabbath day through the corne, and his Disciples were hungrie, and began to plucke the eares of corne,
Iesus went on the Sabbath day through the corn, and his Disciples were hungry, and began to pluck the ears of corn,
np1 vvd p-acp dt n1 n1 p-acp dt n1, cc po31 n2 vbdr j, cc vvd pc-acp vvi dt n2 pp-f n1,
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and rubbe them in their hands, and to eate; common walkers sometimes plucke and rubbe, but eate not.
and rub them in their hands, and to eat; Common walker's sometime pluck and rub, but eat not.
cc vvi pno32 p-acp po32 n2, cc pc-acp vvi; j ng1 av vvi cc vvi, cc-acp vvb xx.
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These feele no necessitie of eating, else would they eate for hunger, as the Disciples did.
These feel no necessity of eating, Else would they eat for hunger, as the Disciples did.
np1 vvb dx n1 pp-f vvg, av vmd pns32 vvi p-acp n1, c-acp dt n2 vdd.
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If we be Christians, we are farre short of our selues, to care onely for necessaries to the body,
If we be Christians, we Are Far short of our selves, to care only for necessaries to the body,
cs pns12 vbb np1, pns12 vbr av-j j pp-f po12 n2, pc-acp vvi av-j p-acp n2-j p-acp dt n1,
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as the Ant or Mouse make their prouision, not caring if the soule pine and perish for want of Sabbath daies co•ne.
as the Ant or Mouse make their provision, not caring if the soul pine and perish for want of Sabbath days co•ne.
c-acp dt n1 cc n1 vvi po32 n1, xx vvg cs dt n1 vvb cc vvi p-acp n1 pp-f n1 ng1 n1.
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What shall we say then to the contentious oppositions of proud spirits, against the necessitie of such sustenance? The Papists themselues, some of them will say, that the word of God, either read or preached, doth clense the vncleane, enlighten the blind, heale the broken, and raise the dead.
What shall we say then to the contentious oppositions of proud spirits, against the necessity of such sustenance? The Papists themselves, Some of them will say, that the word of God, either read or preached, does cleanse the unclean, enlighten the blind, heal the broken, and raise the dead.
q-crq vmb pns12 vvi av p-acp dt j n2 pp-f j n2, p-acp dt n1 pp-f d n1? dt njp2 px32, d pp-f pno32 vmb vvi, cst dt n1 pp-f np1, av-d vvn cc vvn, vdz vvi dt j, vvi dt j, vvb dt j-vvn, cc vvi dt j.
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Yea sometimes ouercome with the power of the word of God, they will confesse a matter of truth, Verbum Dei maioris efficaciae quàm medicinae vel reliquiae sanctorum:
Yea sometime overcome with the power of the word of God, they will confess a matter of truth, Verbum Dei maioris efficaciae quàm medicinae vel reliquiae sanctorum:
uh av vvn p-acp dt n1 pp-f dt n1 pp-f np1, pns32 vmb vvi dt n1 pp-f n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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The word of God is the sicke mans falue, more effectuall then all the drugges of Traditions.
The word of God is the sick men falue, more effectual then all the drug of Traditions.
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Wherefore thinke you, did the Prophet Esaie deliuer from God that Sermon of the excellent abilitie of the word of God, That as raine and snowe maketh the earth to bring forth the budde, that it may giue seed to the Sower,
Wherefore think you, did the Prophet Isaiah deliver from God that Sermon of the excellent ability of the word of God, That as rain and snow makes the earth to bring forth the bud, that it may give seed to the Sour,
q-crq vvb pn22, vdd dt n1 np1 vvb p-acp np1 cst n1 pp-f dt j n1 pp-f dt n1 pp-f np1, cst p-acp n1 cc n1 vvz dt n1 pc-acp vvi av dt n1, cst pn31 vmb vvi n1 p-acp dt j,
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and bread to him that eateth: thus the word of God should hearten and releeue the needie.
and bred to him that Eateth: thus the word of God should hearten and relieve the needy.
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Wherefore did the Apostle so much preferre spirituall riches before carnall, and pronuounce a woe against himselfe, Wherefore did the Apostle so much prefer spiritual riches before carnal, and pronuounce a woe against himself,
q-crq vdd dt n1 av av-d vvi j n2 p-acp j, cc vvb dt n1 p-acp px31,
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if he did not preach the Gospel, to minister the bread of life to the Church.
if he did not preach the Gospel, to minister the bred of life to the Church.
cs pns31 vdd xx vvi dt n1, pc-acp vvi dt n1 pp-f n1 p-acp dt n1.
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The Lord had commanded him to this seruice, and therefore he knew he should be beaten with many stripes, if hee did the worke of the Lord negligently.
The Lord had commanded him to this service, and Therefore he knew he should be beaten with many stripes, if he did the work of the Lord negligently.
dt n1 vhd vvn pno31 p-acp d n1, cc av pns31 vvd pns31 vmd vbi vvn p-acp d n2, cs pns31 vdd dt n1 pp-f dt n1 av-j.
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Ad hoc Apostolus tenetur & quod debuit fecit etiamsi non potuit quantum debuit: Ad hoc Apostles tenetur & quod Debt fecit Even if non Potuit quantum Debt:
fw-la fw-la np1 fw-la cc fw-la fw-la fw-la fw-la fw-fr n1 fw-la fw-la:
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The Apostle being bound by Gods precept to his office, hee ought to doe as much as hee could,
The Apostle being bound by God's precept to his office, he ought to do as much as he could,
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albeit he could not as much as hee ought.
albeit he could not as much as he ought.
cs pns31 vmd xx p-acp d c-acp pns31 vmd.
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A learned man calleth this dispensation, Necessitas debiti & iustitiae. It is indeed of iustice and dutie to distribute the childrens bread to whom it is appointed.
A learned man calls this Dispensation, Necessity debiti & iustitiae. It is indeed of Justice and duty to distribute the Children's bred to whom it is appointed.
dt j n1 vvz d n1, fw-la fw-la cc fw-la. pn31 vbz av pp-f n1 cc n1 pc-acp vvi dt ng2 n1 p-acp ro-crq pn31 vbz vvn.
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And this is the cause why it is called Necessitie of obligation, & releefe: of obligation, in respect of Gods commandement:
And this is the cause why it is called Necessity of obligation, & relief: of obligation, in respect of God's Commandment:
cc d vbz dt n1 c-crq pn31 vbz vvn n1 pp-f n1, cc n1: pp-f n1, p-acp n1 pp-f npg1 n1:
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of releefe, in lew of the peoples want.
of relief, in levum of the peoples want.
pp-f n1, p-acp n1 pp-f dt ng1 n1.
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Thus to this purpose was it said, That the minister may euer find causes too many, to cause him to worke propter populi indigentiam, where is more neede to bestow more feed.
Thus to this purpose was it said, That the minister may ever find Causes too many, to cause him to work propter People indigentiam, where is more need to bestow more feed.
av p-acp d n1 vbds pn31 vvn, cst dt n1 vmb av vvi n2 av d, pc-acp vvi pno31 pc-acp vvi fw-la fw-la fw-la, c-crq vbz av-dc n1 pc-acp vvi dc n1.
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This is the corne which we all neede, for a remedie against ignorance, or errour, or sinne, or any vnbeleefe:
This is the corn which we all need, for a remedy against ignorance, or error, or sin, or any unbelief:
d vbz dt n1 r-crq pns12 d n1, p-acp dt n1 p-acp n1, cc n1, cc n1, cc d n1:
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therefore come all and taste, and smell how sweet the Lord is, what varieties of recreations are in the smell of this corne eare.
Therefore come all and taste, and smell how sweet the Lord is, what varieties of recreations Are in the smell of this corn ear.
av vvb d cc vvi, cc vvb c-crq j dt n1 vbz, q-crq n2 pp-f n2 vbr p-acp dt n1 pp-f d n1 n1.
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Sithence then it is euident, that there are such store of gentle contentments in our blessed Sauiour, that he is all in all, the vine, oliue, rose, lillie, violet,
Since then it is evident, that there Are such store of gentle contentment's in our blessed Saviour, that he is all in all, the vine, olive, rose, Lily, violet,
p-acp av pn31 vbz j, cst a-acp vbr d n1 pp-f j n2 p-acp po12 j-vvn n1, cst pns31 vbz d p-acp d, dt n1, n1, n1, n1, n1,
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and corne eare, I would begge an Office to bidde a feast. Let me this once take vpon me, to inuite guests for wisedom.
and corn ear, I would beg an Office to bid a feast. Let me this once take upon me, to invite guests for Wisdom.
cc n1 n1, pns11 vmd vvi dt n1 pc-acp vvi dt n1. vvb pno11 d c-acp vvb p-acp pno11, pc-acp vvi n2 p-acp n1.
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Whosoeuer is simple, let him come hither, yea whosoeuer is wise, let him come hither. The King, Queene, Prince, and all the royall Progenie, the Nobles, Counsellors, Iudges, Rulers, Teachers,
Whosoever is simple, let him come hither, yea whosoever is wise, let him come hither. The King, Queen, Prince, and all the royal Progeny, the Nobles, Counsellors, Judges, Rulers, Teachers,
r-crq vbz j, vvb pno31 vvi av, uh c-crq vbz j, vvb pno31 vvi av. dt n1, n1, n1, cc d dt j n1, dt n2-j, n2, n2, n2, n2,
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and all come taste, and feele, and smell the kindnesse of the Lord. He is all word of eternall life:
and all come taste, and feel, and smell the kindness of the Lord. He is all word of Eternal life:
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here is our feeding, he is all mercie, and forgiuenesse of sinnes: here is our healing, he is all fulnesse of grace, here is our smelling.
Here is our feeding, he is all mercy, and forgiveness of Sins: Here is our healing, he is all fullness of grace, Here is our smelling.
av vbz po12 n1, pns31 vbz d n1, cc n1 pp-f n2: av vbz po12 vvg, pns31 vbz d n1 pp-f n1, av vbz po12 vvg.
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He is sweet in speaking, sweet in smelling: sweet in speaking, neuer man spake like this man:
He is sweet in speaking, sweet in smelling: sweet in speaking, never man spoke like this man:
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sweet in smelling, all merits and fauours of sustentation, preseruation, and of saluation. sweet in smelling, all merits and favours of sustentation, preservation, and of salvation.
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O blesse Sauiour, in the sauour of thy oyntments we will runne after thee, that we may be as the King, and the Kings sonne, sweet in thy sweetnesse.
O bless Saviour, in the savour of thy ointments we will run After thee, that we may be as the King, and the Kings son, sweet in thy sweetness.
sy vvb n1, p-acp dt n1 pp-f po21 n2 pns12 vmb vvi p-acp pno21, cst pns12 vmb vbi p-acp dt n1, cc dt ng1 n1, j p-acp po21 n1.
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Thus we praise and blesse the smell of the Kings sonne, and passe here the first riuer of Paradise, all of the sweet smell of mercie.
Thus we praise and bless the smell of the Kings son, and pass Here the First river of Paradise, all of the sweet smell of mercy.
av pns12 vvb cc vvi dt n1 pp-f dt ng1 n1, cc vvi av dt ord n1 pp-f n1, d pp-f dt j n1 pp-f n1.
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Mercies of God to the King, in his gift of this sonne: mercies of God to this sonne, in the gifts of his graces:
mercies of God to the King, in his gift of this son: Mercies of God to this son, in the Gifts of his graces:
n2 pp-f np1 p-acp dt n1, p-acp po31 n1 pp-f d n1: n2 pp-f np1 p-acp d n1, p-acp dt n2 pp-f po31 n2:
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and mercies of God to vs all, in both these gifts; of the King, and the Kings sonne:
and Mercies of God to us all, in both these Gifts; of the King, and the Kings son:
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Behold the smell of my sonne. Behold the smell of my son.
vvb dt n1 pp-f po11 n1.
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THE SECOND SERMON. GEN. 27.27.
THE SECOND SERMON. GEN. 27.27.
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Behold, the smell of my sonne is as the smell of a field, which the Lord hath blessed.
Behold, the smell of my son is as the smell of a field, which the Lord hath blessed.
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I Am returned to remeditate our ioies in the manifold causes of our many ioies. The sonne to whom I am next now in my text, doth display many ioies;
I Am returned to remeditate our Joys in the manifold Causes of our many Joys. The son to whom I am next now in my text, does display many Joys;
pns11 vbm vvn p-acp vvn po12 n2 p-acp dt j n2 pp-f po12 d n2. dt n1 p-acp ro-crq pns11 vbm ord av p-acp po11 n1, vdz vvi d n2;
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all causes of ioy to vs, all, if we all as birds of the day, be in loue with this sonne.
all Causes of joy to us, all, if we all as Birds of the day, be in love with this son.
d n2 pp-f n1 p-acp pno12, d, cs pns12 d c-acp n2 pp-f dt n1, vbb p-acp n1 p-acp d n1.
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Now to the second riuer all of truth.
Now to the second river all of truth.
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My Sonne. Heere I might deale forth vnto you many multiplicities of the sonnes of nature, grace,My Son. Here I might deal forth unto you many multiplicities of the Sons of nature, grace,
po11 n1. av pns11 vmd vvi av p-acp pn22 d n2 pp-f dt n2 pp-f n1, n1,
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and glory, but heere Laconismus is best welcome.
and glory, but Here Laconismus is best welcome.
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There is a sonne of nature, and a sonne of grace, which both haue interest in this riuer of the truth of God:
There is a son of nature, and a son of grace, which both have Interest in this river of the truth of God:
pc-acp vbz dt n1 pp-f n1, cc dt n1 pp-f n1, r-crq d vhb n1 p-acp d n1 pp-f dt n1 pp-f np1:
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691
One as the owner and Lord Pooramont, the other as tenant and inholder.
One as the owner and Lord Pooramont, the other as tenant and inholder.
pi p-acp dt n1 cc n1 np1, dt j-jn c-acp n1 cc n1.
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692
The sonne of God by nature, is Iesus Christ the truth it selfe, and God of truth, the sonne of diuine generation, the onely begotten sonne of God, begotten before all worlds.
The son of God by nature, is Iesus christ the truth it self, and God of truth, the son of divine generation, the only begotten son of God, begotten before all world's.
dt n1 pp-f np1 p-acp n1, vbz np1 np1 dt n1 pn31 n1, cc np1 pp-f n1, dt n1 pp-f j-jn n1, dt av-j vvn n1 pp-f np1, vvn p-acp d n2.
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693
There is a sonne of grace, the sonne of regeneration, borne againe of the spirit of God, borne vnto glory in the celestiall Ierusalem among the company of innumerable Angels.
There is a son of grace, the son of regeneration, born again of the Spirit of God, born unto glory in the celestial Ierusalem among the company of innumerable Angels.
pc-acp vbz dt n1 pp-f n1, dt n1 pp-f n1, vvn av pp-f dt n1 pp-f np1, vvn p-acp n1 p-acp dt j np1 p-acp dt n1 pp-f j n2.
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Such a sonne is Iaacob, a pleasant sonbne by the holy participation of the communicable graces of the naturall sonne of God. Such a son is Jacob, a pleasant sonbne by the holy participation of the communicable graces of the natural son of God.
d dt n1 vbz np1, dt j n1 p-acp dt j n1 pp-f dt j n2 pp-f dt j n1 pp-f np1.
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Heere may wee take a ioyfull view of our release from the post-fines of sinne, both feare and shame.
Here may we take a joyful view of our release from the post-fines of sin, both Fear and shame.
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The superbious Stagge cannot but feare the little Dogge. Why so? because he is but nature: The superbious Stag cannot but Fear the little Dog. Why so? Because he is but nature:
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697
And albeit hee be procerous in comparison, and beareth strong armes vpon his head, yet doth he fly with shame.
And albeit he be procerous in comparison, and bears strong arms upon his head, yet does he fly with shame.
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The true Israelite albeit hee be but a yongue stripling, and the least of all his brethren as Dauid was,
The true Israelite albeit he be but a yongue stripling, and the least of all his brothers as David was,
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yet he cannot feare the roring Lion.
yet he cannot Fear the roaring lion.
av pns31 vmbx vvi dt j-vvg n1.
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Why so? because he hath grace, a priuilege aboue nature, Why, what is Iacob by nature? a sonne of the earth, of flesh, darknesse, death, wrath, hell and perdition.
Why so? Because he hath grace, a privilege above nature, Why, what is Iacob by nature? a son of the earth, of Flesh, darkness, death, wrath, hell and perdition.
uh-crq av? c-acp pns31 vhz n1, dt n1 p-acp n1, uh-crq, q-crq vbz np1 p-acp n1? dt n1 pp-f dt n1, pp-f n1, n1, n1, n1, n1 cc n1.
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701
I might shew you all these flesh-brands in mine owne nature to my shame; but my short time cals for better matter.
I might show you all these flesh-brands in mine own nature to my shame; but my short time calls for better matter.
pns11 vmd vvi pn22 d d n2 p-acp po11 d n1 p-acp po11 n1; cc-acp po11 j n1 vvz p-acp jc n1.
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702
What mends hath grace made? behold, how good and ioyfull a thing it is: Iaacob is a sonne of heauen, earth abolished;
What mends hath grace made? behold, how good and joyful a thing it is: Jacob is a son of heaven, earth abolished;
q-crq n2 vhz n1 vvn? vvb, c-crq j cc j dt n1 pn31 vbz: np1 vbz dt n1 pp-f n1, n1 vvn;
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a sonne of the spirit, flesh mortified; a sonne of light, darknesse vanished; a sonne of delight, wrath abandoned;
a son of the Spirit, Flesh mortified; a son of Light, darkness vanished; a son of delight, wrath abandoned;
dt n1 pp-f dt n1, n1 vvn; dt n1 pp-f n1, n1 vvd; dt n1 pp-f n1, n1 vvn;
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a sonne of life, death is swallowed vp in victory; a son of life, death is swallowed up in victory;
dt n1 pp-f n1, n1 vbz vvn a-acp p-acp n1;
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a sonne of the bride groomes chamber, death is swallowed vp in victory, and all dishonour is exiled for euer more.
a son of the bride grooms chamber, death is swallowed up in victory, and all dishonour is exiled for ever more.
dt n1 pp-f dt n1 n2 n1, n1 vbz vvn a-acp p-acp n1, cc d n1 vbz vvn p-acp av av-dc.
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706
Such sonnes are Iacob and Iacob, Hebrew and English, King Salomons loue betwixt them.
Such Sons Are Iacob and Iacob, Hebrew and English, King Solomon's love betwixt them.
d n2 vbr np1 cc np1, njp cc jp, n1 np1 n1 p-acp pno32.
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707
King Salomon made himselfe a Pallace of the trees of Lebanon, all white and sweet as Frankincese of Lebanon.
King Solomon made himself a Palace of the trees of Lebanon, all white and sweet as Frankincense of Lebanon.
n1 np1 vvd px31 dt n1 pp-f dt n2 pp-f np1, d j-jn cc j c-acp vvi pp-f np1.
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708
These two are trees of Lebanon, Suauitate & candore morum melliti, eburnei, saccarati & lactei; sweet and white as the trees of Lebanon.
These two Are trees of Lebanon, Suauitate & candore morum melliti, eburnei, saccarati & Lactei; sweet and white as the trees of Lebanon.
np1 crd vbr n2 pp-f np1, fw-la cc n1 fw-la fw-la, fw-la, fw-la cc fw-la; j cc j-jn c-acp dt n2 pp-f np1.
(4) sermon (DIV1)
79
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709
Loe here is the smell of my sonne.
Loe Here is the smell of my son.
np1 av vbz dt n1 pp-f po11 n1.
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710
What is it thinke you, a small matter to become the Kings son? Iaacob is Isaacs sonne,What is it think you, a small matter to become the Kings son? Jacob is Isaacs son,
q-crq vbz pn31 vvb pn22, dt j n1 pc-acp vvi dt ng1 n1? np1 vbz npg1 n1,
(4) sermon (DIV1)
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711
and the Prince is the Kings sonne, and they all are Gods sonnes, elected, adopted, sanctified, iustified,
and the Prince is the Kings son, and they all Are God's Sons, elected, adopted, sanctified, justified,
cc dt n1 vbz dt ng1 n1, cc pns32 d vbr n2 n2, vvn, j-vvn, j-vvn, vvn,
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712
and sealed, vnto the day of redemption. Thus are they all made wise sonnes: a wise sonne maketh a glad father:
and sealed, unto the day of redemption. Thus Are they all made wise Sons: a wise son makes a glad father:
cc vvd, p-acp dt n1 pp-f n1. av vbr pns32 d vvd j n2: dt j n1 vvz dt j n1:
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713
and hee that begetteth a wise sonne shall haue ioy of him: as happely the King hath of the smell of his sonne.
and he that begetteth a wise son shall have joy of him: as happily the King hath of the smell of his son.
cc pns31 cst vvz dt j n1 vmb vhi n1 pp-f pno31: c-acp av-j dt n1 vhz pp-f dt n1 pp-f po31 n1.
(4) sermon (DIV1)
79
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714
Shall I now begge a discourse?
Shall I now beg a discourse?
vmb pns11 av vvb dt n1?
(4) sermon (DIV1)
80
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715
There haue beene euill sonnes of euill fathers, as the sonnes of Cain and Cham: euill sonnes of good fathers,
There have been evil Sons of evil Father's, as the Sons of Cain and Cham: evil Sons of good Father's,
pc-acp vhi vbn j-jn n2 pp-f j-jn n2, c-acp dt n2 pp-f np1 cc n1: j-jn n2 pp-f j n2,
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716
as some sonnes of Dauid: good sonnes of euill fathers, as Ezechiah the sonne of Achah, and Iosiah the sonne of Ammon: and good sonnes of good fathers, such were Isaac and Iaacob.
as Some Sons of David: good Sons of evil Father's, as Hezekiah the son of Achah, and Josiah the son of Ammon: and good Sons of good Father's, such were Isaac and Jacob.
c-acp d n2 pp-f np1: j n2 pp-f j-jn n2, c-acp np1 dt n1 pp-f np1, cc np1 dt n1 pp-f np1: cc j n2 pp-f j n2, d vbdr np1 cc np1.
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717
The first sort were a iust recompence that they should bee serued themselues as they had serued others.
The First sort were a just recompense that they should be served themselves as they had served Others.
dt ord n1 vbdr dt j n1 cst pns32 vmd vbi vvn px32 a-acp pns32 vhd vvn n2-jn.
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718
The second sort were vngratefull birds which stained their owne nest, and caused their fathers to smell ill before the vncircumcised, as Hely his sonnes did.
The second sort were ungrateful Birds which stained their own nest, and caused their Father's to smell ill before the uncircumcised, as Hely his Sons did.
dt ord n1 vbdr j n2 r-crq vvd po32 d n1, cc vvd po32 n2 pc-acp vvi j-jn p-acp dt j, c-acp np1 po31 n2 vdd.
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719
He might iustly complaine against his sonnes, as the Iewes did iniustly against Moses and Aaron, yee haue cause our sauour to bee lothsome before Pharaoh. The third sort were a blessed allowance, these snined as light in the middest of a crooked generation, their fathers before and their sonnes after, beeing set vpon euill.
He might justly complain against his Sons, as the Iewes did injustly against Moses and Aaron, ye have cause our savour to be loathsome before Pharaoh. The third sort were a blessed allowance, these snined as Light in the midst of a crooked generation, their Father's before and their Sons After, being Set upon evil.
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720
But the fourth sort is the chiefest honour and splendor of the Church; good sonnes of good fathers, all in the Church, as the lights in the firmament.
But the fourth sort is the chiefest honour and splendour of the Church; good Sons of good Father's, all in the Church, as the lights in the firmament.
p-acp dt ord n1 vbz dt js-jn n1 cc n1 pp-f dt n1; j n2 pp-f j n2, av-d p-acp dt n1, c-acp dt n2 p-acp dt n1.
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721
All these are as the golden Viols full of odors, odoriferous and delectable to their parents,
All these Are as the golden Viols full of odours, odoriferous and delectable to their Parents,
av-d d vbr p-acp dt j n2 j pp-f n2, j cc j p-acp po32 n2,
(4) sermon (DIV1)
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722
as ointment and perfume reioice the heart. You Nobles, Gentles, Merchants, and Fathers all, what are your sonnes? euill of euill,
as ointment and perfume rejoice the heart. You Nobles, Gentiles, Merchant's, and Father's all, what Are your Sons? evil of evil,
c-acp n1 cc n1 vvi dt n1. pn22 np1, n2-j, n2, cc n2 d, r-crq vbr po22 n2? n-jn pp-f n-jn,
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723
or euill of good, or good of euill, or good sonnes of good fathers, which is more to bee desired then gold.
or evil of good, or good of evil, or good Sons of good Father's, which is more to be desired then gold.
cc n-jn pp-f j, cc j pp-f n-jn, cc j n2 pp-f j n2, r-crq vbz av-dc pc-acp vbi vvn av n1.
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82
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724
Trie the smell of your children, and prooue whether your sonnes and daughters haue beene dedicate to diuels,
Try the smell of your children, and prove whither your Sons and daughters have been dedicate to Devils,
vvb dt n1 pp-f po22 n2, cc vvb cs po22 n2 cc n2 vhb vbn vvn p-acp n2,
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725
as many were among the children of Israel.
as many were among the children of Israel.
c-acp d vbdr p-acp dt n2 pp-f np1.
(4) sermon (DIV1)
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726
By euill example many giue their children to the sorcerie of Popery, and to all prophanesse of opinion and malefaction. By evil Exampl many give their children to the sorcery of Popery, and to all profaneness of opinion and malefaction.
p-acp j-jn n1 d vvb po32 n2 p-acp dt n1 pp-f n1, cc p-acp d n1 pp-f n1 cc n1.
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82
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727
Through fier they passe to Priests and Iesuites, to the orders and disorders of Rome.
Through fire they pass to Priests and Iesuites, to the order and disorders of Room.
p-acp n1 pns32 vvb p-acp n2 cc np2, p-acp dt n2 cc n2 pp-f n1.
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82
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728
Many of your children are sent to Lypsius his Ladies to seruice, and to the Ignatian Friars to schoole. Many of your children Are sent to Lipsius his Ladies to service, and to the Ignatian Friars to school.
d pp-f po22 n2 vbr vvn p-acp np1 po31 n2 p-acp n1, cc p-acp dt jp n2 pc-acp vvi.
(4) sermon (DIV1)
82
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729
The sonnes of the Prophets were discriples and schollers of the Prophets, sonnes of good smell:
The Sons of the prophets were Disciples and Scholars of the prophets, Sons of good smell:
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730
many of yours are ali enigenae, cuckoo birds, strangers to your owne country Church and Prophets,
many of yours Are ali enigenae, cuckoo Birds, Strangers to your own country Church and prophets,
d pp-f png22 vbr fw-la fw-la, n1 n2, n2 p-acp po22 d n1 n1 cc n2,
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731
and liuing sometimes euen in the middest of all, loue not the heart of any.
and living sometime even in the midst of all, love not the heart of any.
cc vvg av av-j p-acp dt n1 pp-f d, vvb xx dt n1 pp-f d.
(4) sermon (DIV1)
82
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732
The King is the head here in his dominions next vnder God, and the Prince is the heart vnder the head:
The King is the head Here in his Dominions next under God, and the Prince is the heart under the head:
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733
your children loue neither of them, no nor their parents neither, but to serue their owne turne,
your children love neither of them, no nor their Parents neither, but to serve their own turn,
po22 n2 vvb av-dx pp-f pno32, uh-dx ccx po32 n2 av-dx, cc-acp pc-acp vvi po32 d n1,
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and their great Mistris the Whore of Babylon. You may too many of you thanke your selues, you haue yeelded them to their course (as Daedalus did his sonne in the fiction) with wax vpon their wings, bullis indulgentialibus linitas. Too many of you haue set them in tune,
and their great Mistress the Whore of Babylon. You may too many of you thank your selves, you have yielded them to their course (as Daedalus did his son in the fiction) with wax upon their wings, bullis indulgentialibus linitas. Too many of you have Set them in tune,
cc po32 j n1 dt n1 pp-f np1. pn22 vmb av d pp-f pn22 vvb po22 n2, pn22 vhb vvn pno32 p-acp po32 n1 (c-acp np1 vdd po31 n1 p-acp dt n1) p-acp n1 p-acp po32 n2, fw-la fw-la fw-la. av d pp-f pn22 vhb vvn pno32 p-acp n1,
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or rather out of tune, to your owne Romane instruments, your hearts.
or rather out of tune, to your own Roman Instruments, your hearts.
cc av-c av pp-f n1, p-acp po22 d jp n2, po22 n2.
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Thus your corrupt children are gone backward, they are strangers from the wombe, euen from the belly haue they erred and speake lies, Mandrabuli more, worse and worse.
Thus your corrupt children Are gone backward, they Are Strangers from the womb, even from the belly have they erred and speak lies, Mandrabuli more, Worse and Worse.
av po22 j n2 vbr vvn av-j, pns32 vbr n2 p-acp dt n1, av p-acp dt n1 vhb pns32 vvn cc vvi n2, fw-la fw-it, jc cc av-jc.
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If you thinke this reason giuen of your sonnes ruines be without reason, hearken to the Prophet.
If you think this reason given of your Sons ruins be without reason, harken to the Prophet.
cs pn22 vvb d n1 vvn pp-f po22 ng1 n2 vbb p-acp n1, vvb p-acp dt n1.
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Thy father was an Ammorite, and thy mother an Hittite, and in thy natiuity, when thou wast borne, thy nauell was not cut, nor washed, nor saulted, &c. Good tutors and teachers should performe the offices of good mid-wifes to your children; Thy father was an Amorite, and thy mother an Hittite, and in thy Nativity, when thou wast born, thy navel was not Cut, nor washed, nor saulted, etc. Good tutors and Teachers should perform the Offices of good midwifes to your children;
po21 n1 vbds dt n1, cc po21 n1 dt np1, cc p-acp po21 n1, c-crq pns21 vbd2s vvn, po21 n1 vbds xx vvn, ccx j-vvn, ccx vvn, av j n2 cc n2 vmd vvi dt n2 pp-f j ng1 p-acp po22 n2;
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these to helpe them in their generation, those to further them in their regeneration.
these to help them in their generation, those to further them in their regeneration.
d pc-acp vvi pno32 p-acp po32 n1, d p-acp av-j pno32 p-acp po32 n1.
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This is the cause that there are among vs so many young Amorites and Hittites for want of holy education.
This is the cause that there Are among us so many young amorites and Hittites for want of holy education.
d vbz dt n1 cst a-acp vbr p-acp pno12 av d j np1 cc np1 p-acp n1 pp-f j n1.
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Amorites and Hittites a bitter people, cruell rebels, yet pratlers, which dare so vaunt themselues, that they are euen an astonishement vnto vs.
amorites and Hittites a bitter people, cruel rebels, yet prattlers, which Dare so vaunt themselves, that they Are even an astonishment unto us
np1 cc np1 dt j n1, j n2, av n2, r-crq vvb av vvi px32, cst pns32 vbr av-j dt n1 p-acp pno12
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But may I bee so bold heere, to aske another question.
But may I be so bold Here, to ask Another question.
cc-acp vmb pns11 vbi av j av, pc-acp vvi j-jn n1.
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What are such parents better then Tantalus, Cambyses, or Lysimachus. One of them killed his sonne of pride, another of furie,
What Are such Parents better then Tantalus, Cambyses, or Lysimachus. One of them killed his son of pride, Another of fury,
q-crq vbr d n2 jc cs np1, np1, cc np1. crd pp-f pno32 vvd po31 n1 pp-f n1, j-jn pp-f n1,
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and the third of foolish loue.
and the third of foolish love.
cc dt ord pp-f j n1.
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The popish father is right as Lysimachus, who by the cursed perswasion of a cruell step-mother killed his sonne, his valiant sonne Agathocles. O Nouerca Roma, thou hast intised many a father to murder his owne child,
The popish father is right as Lysimachus, who by the cursed persuasion of a cruel stepmother killed his son, his valiant son Agathocles. O Nouerca Roma, thou hast enticed many a father to murder his own child,
dt j n1 vbz j-jn p-acp np1, r-crq p-acp dt j-vvn n1 pp-f dt j n1 vvd po31 n1, po31 j n1 np1. fw-fr np1 np1, pns21 vh2 vvn d dt n1 pc-acp vvi po31 d n1,
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and many children to reuolt from God a tender hearted father, and the true Church a most louing mother.
and many children to revolt from God a tender hearted father, and the true Church a most loving mother.
cc d n2 pc-acp vvi p-acp np1 dt j j-vvn n1, cc dt j n1 dt av-ds j-vvg n1.
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Yes by thy instigations as the stings of the Hornet, thou hast set to worke many a Ragmag and Neregall. These as a close couered candle haue secretly kindled fire vpon christian States, to melt and dissolue all holy gouernment.
Yes by thy instigations as the stings of the Hornet, thou hast Set to work many a Ragmag and Neregall. These as a close covered candle have secretly kindled fire upon christian States, to melt and dissolve all holy government.
uh p-acp po21 n2 p-acp dt n2 pp-f dt n1, pns21 vh2 vvn pc-acp vvi d dt fw-mi cc np1. d p-acp dt av-j vvd n1 vhb av-jn vvn n1 p-acp njp n2, pc-acp vvi cc vvi d j n1.
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Ah, thou hast imployed Ragmag and Neregall, with all the rest of the Princes of the King of Babell, to teare off the life,
Ah, thou hast employed Ragmag and Neregall, with all the rest of the Princes of the King of Babel, to tear off the life,
uh, pns21 vh2 vvn np1 cc np1, p-acp d dt n1 pp-f dt n2 pp-f dt n1 pp-f np1, pc-acp vvi a-acp dt n1,
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or religion, or peace, or all, from Ierusalem.
or Religion, or peace, or all, from Ierusalem.
cc n1, cc n1, cc d, p-acp np1.
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O Nouerca Roma, Queene mother, thou saiest thou art a Queene, but thou art a dreamer, a deceiuer, a charmer, a regarder of times, a counsellour with euill spirits, a step-mother,Oh Nouerca Roma, Queen mother, thou Sayest thou art a Queen, but thou art a dreamer, a deceiver, a charmer, a regarder of times, a counselor with evil spirits, a stepmother,
uh np1 np1, n1 n1, pns21 vv2 pns21 vb2r dt n1, cc-acp pns21 vb2r dt n1, dt n1, dt n1, dt jc pp-f n2, dt n1 p-acp j-jn n2, dt n1,
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as those Lurida terribiles miscent aconita Nouercae, alwaies tampring with poyson for Gods children. Did not the Poet dreame of thee in those words, NONLATINALPHABET.
as those Lurida terribiles miscent Aconite Nouercae, always tampering with poison for God's children. Did not the Poet dream of thee in those words,.
c-acp d fw-la fw-la fw-la fw-la np1, av n-vvg p-acp n1 p-acp npg1 n2. vdd xx dt n1 n1 pp-f pno21 p-acp d n2,.
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There is not a worse mischiefe then a wicked step-mother.
There is not a Worse mischief then a wicked stepmother.
pc-acp vbz xx dt jc n1 cs dt j n1.
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Let thy sisters, either Phaedra or Medea be thy Iudges, how thou hast raged against Kings children: Let thy Sisters, either Phaedra or Medea be thy Judges, how thou hast raged against Kings children:
vvb po21 n2, d np1 cc np1 vbb po21 n2, c-crq pns21 vh2 vvn p-acp ng1 n2:
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or thinke of them of whom thou art more certaine in holie writte, how thy sisters Iesabel and Athaliah shall rise against hee in the great day,
or think of them of whom thou art more certain in holy written, how thy Sisters Jezebel and Athaliah shall rise against he in the great day,
cc vvb pp-f pno32 pp-f r-crq pns21 vb2r av-dc j p-acp j vvn, c-crq po21 ng1 np1 cc np1 vmb vvi p-acp pns31 p-acp dt j n1,
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for killing the Prophets and the Kings linage.
for killing the prophets and the Kings lineage.
p-acp vvg dt n2 cc dt ng1 n1.
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Thus died the mild French King before, thus followed the puifant French King after, and both died of their mothers knife.
Thus died the mild French King before, thus followed the puifant French King After, and both died of their mother's knife.
av vvd dt j jp n1 a-acp, av vvd dt n1 jp n1 a-acp, cc av-d vvn pp-f po32 ng1 n1.
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If then the sunne haue reueiled this way of a Serpent vnder a stone:
If then the sun have revealed this Way of a Serpent under a stone:
cs av dt n1 vhb vvn d n1 pp-f dt n1 p-acp dt n1:
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is not Rome hasharsheol a Wolfes house, and your good mother a bloud-sucker? You tell vs daily that your father is holy, his name is holinesse;
is not Rome hasharsheol a Wolves house, and your good mother a bloodsucker? You tell us daily that your father is holy, his name is holiness;
vbz xx np1 j dt n2 n1, cc po22 j n1 dt n1? pn22 vvb pno12 j d po22 n1 vbz j, po31 n1 vbz n1;
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but your mother is a murtherer, and therefore we thinke your fathers holinesse is to blame.
but your mother is a murderer, and Therefore we think your Father's holiness is to blame.
cc-acp po22 n1 vbz dt n1, cc av pns12 vvb po22 ng1 n1 vbz pc-acp vvi.
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The Diuell hath a wide circle compassing the earth, and that Strix of Rome is angry as the Bore, which whets his teech because his circuit is not as large as the Diuels.
The devil hath a wide circle compassing the earth, and that Strix of Rome is angry as the Boar, which whets his teech Because his circuit is not as large as the Devils.
dt n1 vhz dt j n1 vvg dt n1, cc d n1 pp-f np1 vbz j c-acp dt n1, r-crq vvz po31 n2 c-acp po31 n1 vbz xx p-acp j c-acp dt n2.
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Who seeth not also, that Satan and his holinesse are agreed to marke all with their blacke cole,
Who sees not also, that Satan and his holiness Are agreed to mark all with their black coal,
q-crq vvz xx av, cst np1 cc po31 n1 vbr vvn pc-acp vvi d p-acp po32 j-jn n1,
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and brand them for Heretikes which blesse themselues with Gods blessing out of their reach.
and brand them for Heretics which bless themselves with God's blessing out of their reach.
cc vvb pno32 p-acp n2 r-crq vvb px32 p-acp npg1 n1 av pp-f po32 n1.
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Therefore to requite the Popes kindnesse, I dare presume to take a little more roome to wrastle one fall with his holinesse,
Therefore to requite the Popes kindness, I Dare presume to take a little more room to wrestle one fallen with his holiness,
av pc-acp vvi dt ng1 n1, pns11 vvb vvi pc-acp vvi dt j dc n1 pc-acp vvi crd n1 p-acp po31 n1,
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for the wrong done to this name of holinesse.
for the wrong done to this name of holiness.
p-acp dt n-jn vdn p-acp d n1 pp-f n1.
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I know well that the Popes solliciters haue much confidence in their Champion as the Philistines had in Goliah; yet must hee needes fall which will stand on his tiptoes, vaunting himselfe against Gods cause as hee did,
I know well that the Popes solicitors have much confidence in their Champion as the philistines had in Goliath; yet must he needs fallen which will stand on his tiptoes, vaunting himself against God's cause as he did,
pns11 vvb av cst dt ng1 n2 vhb d n1 p-acp po32 n1 p-acp dt njp2 vhd p-acp np1; av vmb pns31 av vvi r-crq vmb vvi p-acp po31 n2-an, vvg px31 p-acp npg1 n1 c-acp pns31 vdd,
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and more blasphemous then Rabshakeh arrogate to himselfe the Title which is proper to God.
and more blasphemous then Rabshakeh arrogate to himself the Title which is proper to God.
cc av-dc j cs vvb vvi p-acp px31 dt n1 r-crq vbz j p-acp np1.
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This name of God, the type of his incomparable perfection, was engrauen onely in gold, the golden letters beeing as the letters of a seale, to signifie him, who onely by himselfe, is of himselfe.
This name of God, the type of his incomparable perfection, was engraved only in gold, the golden letters being as the letters of a seal, to signify him, who only by himself, is of himself.
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It was his proper name, which being holinesse it selfe, is able to make others holy.
It was his proper name, which being holiness it self, is able to make Others holy.
pn31 vbds po31 j n1, r-crq vbg n1 pn31 n1, vbz j pc-acp vvi n2-jn j.
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God is more able to make Aaron holy, then fire is able to make the mettall hot,
God is more able to make Aaron holy, then fire is able to make the mettle hight,
np1 vbz av-dc j pc-acp vvi np1 j, cs n1 vbz j pc-acp vvi dt n1 j,
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or the sunne able to infuse his heat into the day: both these creatures may be restrained by God, but the Creator by none.
or the sun able to infuse his heat into the day: both these creatures may be restrained by God, but the Creator by none.
cc dt n1 j pc-acp vvi po31 n1 p-acp dt n1: d d n2 vmb vbi vvn p-acp np1, cc-acp dt n1 p-acp pix.
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God can with hold the naturall powers from the strongest, and the fairest;
God can with hold the natural Powers from the Strongest, and the Fairest;
np1 vmb p-acp vvi dt j n2 p-acp dt js, cc dt js;
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so that the fire shall not burne in the bush, nor the sunne shine in Egypt.
so that the fire shall not burn in the bush, nor the sun shine in Egypt.
av cst dt n1 vmb xx vvi p-acp dt n1, ccx dt n1 vvb p-acp np1.
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God can illuminate man with the light of life, and none can forbid it.
God can illuminate man with the Light of life, and none can forbid it.
np1 vmb vvi n1 p-acp dt n1 pp-f n1, cc pix vmb vvi pn31.
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Canst thou restraine the sweet influence of the Pleiades, or loose the bands of Orion? hath man an arme like God? Shall then challenge of equalitie with God, in his matchlesse name, be made by a weake and sinnefull man, whose foundation is dust, and his daies vanitie.
Canst thou restrain the sweet influence of the Pleiades, or lose the bans of Orion? hath man an arm like God? Shall then challenge of equality with God, in his matchless name, be made by a weak and sinful man, whose Foundation is dust, and his days vanity.
vm2 pns21 vvi dt j n1 pp-f dt np1, cc vvi dt n2 pp-f np1? vhz n1 dt n1 av-j np1? vmb av vvi pp-f n1 p-acp np1, p-acp po31 j n1, vbb vvn p-acp dt j cc j n1, rg-crq n1 vbz n1, cc po31 ng1 n1.
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Some of the learned thinke it was the ineffable name of God, which was engrauen on the plate of gold;
some of the learned think it was the ineffable name of God, which was engraved on the plate of gold;
d pp-f dt j vvi pn31 vbds dt j n1 pp-f np1, r-crq vbds vvn p-acp dt n1 pp-f n1;
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and so they write of the opinion of some of the Rabbines, which being granted, then the name there written cannot bee the Popes.
and so they write of the opinion of Some of the Rabbis, which being granted, then the name there written cannot be the Popes.
cc av pns32 vvb pp-f dt n1 pp-f d pp-f dt n2, r-crq vbg vvn, cs dt n1 a-acp vvn vmbx vbi dt n2.
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What if Aaron did beare this name in the Myter vpon his fore-head, yet was it borne not as Aarons owne name,
What if Aaron did bear this name in the Mitre upon his forehead, yet was it born not as Aaron's own name,
q-crq cs np1 vdd vvi d n1 p-acp dt jp p-acp po31 n1, av vbds pn31 vvn xx p-acp npg1 d n1,
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but his Master his name, whom Aaron serued, as it is written, Holinesse to the Lord. Let mee yeeld as much vantage as a wrastler may,
but his Master his name, whom Aaron served, as it is written, Holiness to the Lord. Let me yield as much vantage as a wrestler may,
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and lend the Pope that hold of an ancient father, Totam Pontificis pulchritudinem Dei vocabulum coronet & protegat:
and lend the Pope that hold of an ancient father, whole Pontiff pulchritudinem Dei Vocabulum coronet & Protector:
cc vvb dt n1 cst vvb pp-f dt j n1, np1 fw-la fw-la fw-la fw-la n1 cc n1:
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But why so? that Aaron may beare the iniquitie of the offerings, &c. This is plaine which was in speciall commanded for Aaron, and none other, wherein he was the singular type of Christ, and of none other;
But why so? that Aaron may bear the iniquity of the offerings, etc. This is plain which was in special commanded for Aaron, and none other, wherein he was the singular type of christ, and of none other;
cc-acp q-crq av? cst np1 vmb vvi dt n1 pp-f dt n2, av d vbz j r-crq vbds p-acp j vvn p-acp np1, cc pi n-jn, c-crq pns31 vbds dt j n1 pp-f np1, cc pp-f pi j-jn;
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who onely could take away the sinnes of the world, and none other, to reconcile the people to God.
who only could take away the Sins of the world, and none other, to reconcile the people to God.
r-crq av-j vmd vvi av dt n2 pp-f dt n1, cc pi n-jn, pc-acp vvi dt n1 p-acp np1.
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We poore Ministers haue the ministerie of reconciliation giuen vnto vs, but none are reconciled to God, We poor Ministers have the Ministry of reconciliation given unto us, but none Are reconciled to God,
pns12 j n2 vhb dt n1 pp-f n1 vvn p-acp pno12, cc-acp pix vbr vvn p-acp np1,
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but by Iesus Christ, for God was in Christ, & reconciled the world to himselfe. but by Iesus christ, for God was in christ, & reconciled the world to himself.
cc-acp p-acp np1 np1, p-acp np1 vbds p-acp np1, cc vvn dt n1 p-acp px31.
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And he which hath the highest place in the ministration, must be holy, but he cannot be Holinesse:
And he which hath the highest place in the ministration, must be holy, but he cannot be Holiness:
cc pns31 r-crq vhz dt js n1 p-acp dt n1, vmb vbi j, cc-acp pns31 vmbx vbi n1:
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he must be true, but he cannot be the Truth; these are Gods preheminences.
he must be true, but he cannot be the Truth; these Are God's preeminences.
pns31 vmb vbi j, cc-acp pns31 vmbx vbi dt n1; d vbr n2 n2.
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Therefore is this name Gods onely, and properly, Quarto modo, to signifie that soueraigntie which is aboue the Popes capacitie.
Therefore is this name God's only, and properly, Quarto modo, to signify that sovereignty which is above the Popes capacity.
av vbz d n1 n2 av-j, cc av-j, fw-la fw-la, pc-acp vvi d n1 r-crq vbz p-acp dt ng1 n1.
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But what needeth this attempt (will some say) to cast him downe, who hath so often cast himselfe downe, like a blinde man, who cannot see,
But what needs this attempt (will Some say) to cast him down, who hath so often cast himself down, like a blind man, who cannot see,
p-acp r-crq vvz d n1 (n1 d vvb) pc-acp vvi pno31 a-acp, r-crq vhz av av vvd px31 a-acp, av-j dt j n1, r-crq vmbx vvi,
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or a drunken man which cannot stand?
or a drunken man which cannot stand?
cc dt j n1 r-crq vmbx vvi?
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How many of the Popes haue beene, as the beast, for want of heauenly light, wanting eles, among the infidels,
How many of the Popes have been, as the beast, for want of heavenly Light, wanting eles, among the Infidels,
q-crq d pp-f dt n2 vhb vbn, c-acp dt n1, p-acp n1 pp-f j n1, vvg n2, p-acp dt n2,
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as Sampson did amidst the Philistims, hauing their cogitations darkened, and being strangers from the life of God.
as Sampson did amid the philistines, having their cogitations darkened, and being Strangers from the life of God.
c-acp np1 vdd p-acp dt njp2, vhg po32 n2 vvn, cc vbg n2 p-acp dt n1 pp-f np1.
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Therefore Papacie was called the kingdome of the beast. Loe, where is his holinesse?
Therefore Papacy was called the Kingdom of the beast. Loe, where is his holiness?
av n1 vbds vvn dt n1 pp-f dt n1. np1, q-crq vbz po31 n1?
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How many of the Popes haue beene luxurious, with carnall and spirituall fornication, that thousands haue walked that way in the twilight to the harlots house.
How many of the Popes have been luxurious, with carnal and spiritual fornication, that thousands have walked that Way in the twilight to the harlots house.
q-crq d pp-f dt n2 vhb vbn j, p-acp j cc j n1, cst crd vhb vvn d n1 p-acp dt n1 p-acp dt ng1 n1.
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You may well thinke that warning peece doth reach to them. You may well think that warning piece does reach to them.
pn22 vmb av vvi d j-vvg n1 vdz vvi p-acp pno32.
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How should I spare them for this? Thy children haue forsaken me, and sworne by them which are no gods:
How should I spare them for this? Thy children have forsaken me, and sworn by them which Are no God's:
q-crq vmd pns11 vvi pno32 p-acp d? po21 n2 vhb vvn pno11, cc vvn p-acp pno32 r-crq vbr dx n2:
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795
though I fedde them to the full, yet they did commit adulterie, and assembled themselues by companies in the harlots house. though I fed them to the full, yet they did commit adultery, and assembled themselves by companies in the harlots house.
cs pns11 vvd pno32 p-acp dt j, av pns32 vdd vvi n1, cc vvn px32 p-acp n2 p-acp dt ng1 n1.
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87
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796
Therefore was Papacie called the kingdome of the whore. Loe, where is his Holinesse?
Therefore was Papacy called the Kingdom of the whore. Loe, where is his Holiness?
av vbds n1 vvn dt n1 pp-f dt n1. np1, q-crq vbz po31 n1?
(4) sermon (DIV1)
87
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797
How many of the Popes haue bin Nicromancers, Coniurers, Inchanters, Wizards, (quimalis artibus adepti sunt Pontificatum) which entered with cruell effusions of blood, by falshood,
How many of the Popes have been Nicromancers, Conjurers, Enchanters, Wizards, (quimalis artibus Adepti sunt Pontificatum) which entered with cruel effusions of blood, by falsehood,
q-crq d pp-f dt n2 vhb vbn n2, n2, ng1, n2, (fw-la fw-la fw-la fw-la fw-la) r-crq vvd p-acp j n2 pp-f n1, p-acp n1,
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88
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798
like a Foxe, and passing on for a time lyon-like, or like a Tygre, haue at length beene drowned like a dogge in the same streame.
like a Fox, and passing on for a time Lion-like, or like a Tiger, have At length been drowned like a dog in the same stream.
av-j dt n1, cc vvg a-acp p-acp dt n1 j, cc av-j dt n1, vhb p-acp n1 vbn vvn av-j dt n1 p-acp dt d n1.
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88
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799
Their despite was great against the precept of God: you shal not regard inchanters, themselues being such.
Their despite was great against the precept of God: you shall not regard enchanters, themselves being such.
po32 n1 vbds j p-acp dt n1 pp-f np1: pn22 vmb xx vvi n2, px32 vbg d.
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800
There is no sorcerie in Iacob, nor soothsaying in Israel, much lesse is Aaron a sorcerer himselfe.
There is no sorcery in Iacob, nor soothsaying in Israel, much less is Aaron a sorcerer himself.
pc-acp vbz dx n1 p-acp np1, ccx vvg p-acp np1, d dc vbz np1 dt n1 px31.
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801
For this sinne, Papacie was called the Kingdome of the Dragon. Loe, where is his Holinesse?
For this sin, Papacy was called the Kingdom of the Dragon. Lo, where is his Holiness?
p-acp d n1, n1 vbds vvn dt n1 pp-f dt n1. uh, q-crq vbz po31 n1?
(4) sermon (DIV1)
88
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802
How many of them haue beene wicked Extortioners, and pillers of many states, which haue shifted their hands like Iuglers, with all kinds of beggarly trickes, to scrape vp the off all of kingdomes,
How many of them have been wicked Extortioners, and pillars of many states, which have shifted their hands like Jugglers, with all Kinds of beggarly tricks, to scrape up the off all of kingdoms,
q-crq d pp-f pno32 vhb vbn j n2, cc n2 pp-f d n2, r-crq vhb vvn po32 n2 av-j n2, p-acp d n2 pp-f j n2, pc-acp vvi a-acp dt a-acp d pp-f n2,
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803
and to emptie them of prouisions.
and to empty them of provisions.
cc p-acp j pno32 pp-f n2.
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89
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804
Haue not their leane kine eaten vp the fatte, their Monkes, Friers, Seminaries, and Spawne of that monster Abaddon, haue sucked as horse-leaches, and deuoured as Locusts.
Have not their lean kine eaten up the fat, their Monks, Friars, Seminaries, and Spawn of that monster Abaddon, have sucked as Horseleeches, and devoured as Locusts.
vhb xx po32 j n2 vvn a-acp dt j, po32 n2, n2, n2, cc n1 pp-f d n1 np1, vhb vvn p-acp n2, cc vvn p-acp n2.
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805
That Prophesie of Hildegardis is worth reading, to make a shew of these holy men, which for their greedie worme, is called the kingdom of Locusts.
That Prophesy of Hildegardis is worth reading, to make a show of these holy men, which for their greedy worm, is called the Kingdom of Locusts.
cst vvb pp-f np1 vbz j n-vvg, pc-acp vvi dt n1 pp-f d j n2, r-crq p-acp po32 j n1, vbz vvn dt n1 pp-f n2.
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89
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806
Loe, where is his Holinesse?
Loe, where is his Holiness?
np1, q-crq vbz po31 n1?
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807
Thus these holy Fathers, taking paines to doe euill, by wasting holinesse, haue striuen for the title.
Thus these holy Father's, taking pains to do evil, by wasting holiness, have striven for the title.
av d j n2, vvg n2 pc-acp vdi j-jn, p-acp vvg n1, vhb vvn p-acp dt n1.
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808
But their slight counterseits are now so conspicuous, that wee dare to say, which they dare to prooue, That they haue too many of them, had no more holinesse then the beasts loue towards God, the Whore virginity, the Magitian sincerity, or the Oppressor charitie.
But their slight counterseits Are now so conspicuous, that we Dare to say, which they Dare to prove, That they have too many of them, had no more holiness then the beasts love towards God, the Whore virginity, the Magician sincerity, or the Oppressor charity.
p-acp po32 j n2-jn vbr av av j, cst pns12 vvb pc-acp vvi, r-crq pns32 vvb pc-acp vvi, cst pns32 vhb av d pp-f pno32, vhd dx dc n1 cs dt n2 vvb p-acp np1, dt n1 n1, dt n1 n1, cc dt n1 n1.
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809
It is now manifest, that all their faire shews were but gylden puppies, and your holy Fathers, Sentinamundi, the most loathsome puddles of all the world.
It is now manifest, that all their fair shows were but gylden puppies, and your holy Father's, Sentinamundi, the most loathsome puddles of all the world.
pn31 vbz av j, cst d po32 j vvz vbdr p-acp j n2, cc po22 j n2, fw-la, dt av-ds j n2 pp-f d dt n1.
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810
And for further assurance, we appeale to the records of those writers, which haue espied and lamented the blots of the Popes,
And for further assurance, we appeal to the records of those writers, which have espied and lamented the blots of the Popes,
cc p-acp jc n1, pns12 vvb p-acp dt n2 pp-f d n2, r-crq vhb vvn cc vvd dt n2 pp-f dt n2,
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90
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811
as of common strumpets, & the stench of Rome, as the Stewes of Babylon. One seemeth to compare hell and Popes together, because neither can be satisfied:
as of Common strumpets, & the stench of Rome, as the Stews of Babylon. One seems to compare hell and Popes together, Because neither can be satisfied:
c-acp pp-f j n2, cc dt n1 pp-f np1, c-acp dt n2 pp-f np1. pi vvz pc-acp vvi n1 cc n2 av, c-acp dx vmb vbi vvn:
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812
Si tibi det sua, non repleat tua guttura Craesus. And to the same purpose, a better Monke then ordinarie, giueth vs all faire warning: Si tibi debt sua, non repleat tua guttura Croesus. And to the same purpose, a better Monk then ordinary, gives us all fair warning:
fw-mi fw-la n1 fw-la, pix j fw-la fw-la np1. cc p-acp dt d n1, dt jc n1 av j, vvz pno12 d j n1:
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813
Si Bursae parcas, fuge Papas & Patriarchas: hee that hath an honest care to keepe something, let him flie the Pope and his Proctors, more then any thing. Si Bursae parcas, fuge Papas & Patriarchas: he that hath an honest care to keep something, let him fly the Pope and his Proctors, more then any thing.
fw-mi np1 fw-la, fw-la np1 cc np1: pns31 cst vhz dt j n1 pc-acp vvi pi, vvb pno31 vvi dt n1 cc po31 n2, av-dc cs d n1.
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90
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814
In those dolefull considerations of Romish impieties, some of your owne fauourites haue cried out, that Rome is Officina fraudum, claustrum irarum nidus proditionum, commendations not worth Englishing:
In those doleful considerations of Romish impieties, Some of your own favourites have cried out, that Room is Officina fraudum, claustrum irarum nidus proditionum, commendations not worth Englishing:
p-acp d j n2 pp-f jp n2, d pp-f po22 d n2 vhb vvn av, cst n1 vbz np1 fw-la, fw-la fw-la fw-la fw-la, n2 xx j vvg:
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90
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815
and a bird of your owne feather did flie abroad, crying as a Screech-owle in your owne streetes, Exeat aula qui vult esse pius:
and a bird of your own feather did fly abroad, crying as a Screech owl in your own streets, Exeat Aula qui vult esse Pius:
cc dt n1 pp-f po22 d n1 vdd vvi av, vvg p-acp dt n1 p-acp po22 d n2, fw-la fw-la fw-la fw-la fw-la fw-la:
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816
Let no honest man trust himselfe in such vnhonest company. Loe, where your holinesse is laid on the ground. Let no honest man trust himself in such unhonest company. Loe, where your holiness is laid on the ground.
vvb dx j n1 vvb px31 p-acp d j-u n1. np1, c-crq po22 n1 vbz vvn p-acp dt n1.
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817
May not the Popes fauorites perceiue the ranke sauor of falshood, where was (as they thought in their deluded sense) the sweet smell of truth?
May not the Popes favorites perceive the rank savour of falsehood, where was (as they Thought in their deluded sense) the sweet smell of truth?
vmb xx dt ng1 n2 vvb dt n1 n1 pp-f n1, c-crq vbds (c-acp pns32 vvd p-acp po32 j-vvn n1) dt j n1 pp-f n1?
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818
Is not the Popes impudent ambition easily espied in the vniust claime of the Popes vnlawfull title? Heare an ancient speake, Ambitiosus statim vt est ad honorem promotus, in superbiam extollitur, iactantiam effraenatur, non curat prodesse, sed gloriatur praeesse:
Is not the Popes impudent ambition Easily espied in the unjust claim of the Popes unlawful title? Hear an ancient speak, Ambitious Immediately vt est ad Honor Promoted, in Superbiam extollitur, iactantiam effraenatur, non curate Profits, sed gloriatur Presse:
vbz xx dt ng1 j n1 av-j vvn p-acp dt j n1 pp-f dt ng1 j n1? vvb dt j vvi, np1 av fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-fr n1 n1, fw-la fw-la n1:
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819
praesumit se meliorem, quia cernit se superiorem: praesumit se meliorem, quia cernit se superiorem:
vvb fw-la fw-la, fw-la fw-la fw-la fw-la:
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91
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820
An ambitious man promoted, is blowne about with words, as the Mill-saile with winde, all his turnings are more for his owne glory, then common profit.
an ambitious man promoted, is blown about with words, as the Mill-sail with wind, all his turnings Are more for his own glory, then Common profit.
dt j n1 vvn, vbz vvn a-acp p-acp n2, c-acp dt n1 p-acp n1, d po31 n2-vvg vbr av-dc p-acp po31 d n1, av j n1.
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91
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821
All his labour is to carrie all others in his streame: quae rapidus flammis ambit torrentibus amnis.
All his labour is to carry all Others in his stream: Quae rapidus flammis ambit torrentibus amnis.
av-d po31 n1 vbz pc-acp vvi d n2-jn p-acp po31 n1: fw-la fw-la fw-la fw-la fw-la fw-la.
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91
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822
Albeit pride be the sinne of falshood against the truth, of Lucifer against God; yet were it more tollerable, if it were but to shew, and not to hurt. Pride loueth the fairest shew:
Albeit pride be the sin of falsehood against the truth, of Lucifer against God; yet were it more tolerable, if it were but to show, and not to hurt. Pride loves the Fairest show:
cs n1 vbb dt n1 pp-f n1 p-acp dt n1, pp-f np1 p-acp np1; av vbdr pn31 av-dc j, cs pn31 vbdr cc-acp pc-acp vvi, cc xx pc-acp vvi. n1 vvz dt js n1:
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91
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823
qua pulchrum est digito monstrari, & dicier hic est: qua Pulchrum est digito monstrari, & dicier hic est:
fw-la fw-la fw-la fw-la fw-la, cc jc fw-la fw-la:
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91
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824
It is a faire glosse with which the Pope shapes his owne coate, that among men, he is as gold aboue all mettalls,
It is a fair gloss with which the Pope shapes his own coat, that among men, he is as gold above all metals,
pn31 vbz dt j n1 p-acp r-crq dt n1 vvz po31 d n1, cst p-acp n2, pns31 vbz p-acp n1 p-acp d n2,
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825
and as farre more excellent then Emperour, as Sun aboue Moone: this is the sunne of the world.
and as Far more excellent then Emperor, as Sun above Moon: this is the sun of the world.
cc c-acp av-j av-dc j cs n1, c-acp n1 p-acp n1: d vbz dt n1 pp-f dt n1.
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91
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826
If this were all, it were more then enough; but an Heathen telleth vs of a worse matter:
If this were all, it were more then enough; but an Heathen Telleth us of a Worse matter:
cs d vbdr d, pn31 vbdr av-dc cs av-d; cc-acp dt j-jn vvz pno12 pp-f dt jc n1:
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91
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827
Colit hic reges calcet vt omnes: Colit hic reges calcet vt omnes:
n1 fw-la fw-la j fw-la fw-la:
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91
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828
Tantum vt noceat cupit esse potens? All his loue to Kings, is like his loue to his best morsels, that he may deuoure them all,
Tantum vt noceat Cupit esse potens? All his love to Kings, is like his love to his best morsels, that he may devour them all,
fw-la fw-la fw-la fw-la fw-la fw-la? av-d po31 n1 p-acp n2, vbz av-j png31 n1 p-acp po31 js n2, cst pns31 vmb vvi pno32 d,
(4) sermon (DIV1)
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829
and keepe his foote on their neckes.
and keep his foot on their necks.
cc vvi po31 n1 p-acp po32 n2.
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830
I haue read this question in a Friers Sermon, why there hath beene peace so seldome in Westphalia? The answer is, propter malam constellationem martis plus ibi quā alibi se infundentis.
I have read this question in a Friars Sermon, why there hath been peace so seldom in Westphalia? The answer is, propter Evil constellationem martis plus There quā alibi se infundentis.
pns11 vhb vvn d n1 p-acp dt ng1 n1, c-crq a-acp vhz vbn n1 av av p-acp np1? dt n1 vbz, fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la fw-la fw-la.
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831
If I might interpret that answer, I should deeme the Pope to be Mars inter planetas, Manors among the Princes.
If I might interpret that answer, I should deem the Pope to be Mars inter planetas, Manors among the Princes.
cs pns11 vmd vvi d n1, pns11 vmd vvi dt n1 pc-acp vbi np1 vvi n2, n2 p-acp dt n2.
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832
Surely many countries are dangerously climated by the influence of his holinesse, and haue lesse rest by his predominancie in a bloody constellation of Cardinals.
Surely many countries Are dangerously climated by the influence of his holiness, and have less rest by his predominancy in a bloody constellation of Cardinals.
np1 d n2 vbr av-j vvn p-acp dt n1 pp-f po31 n1, cc vhb dc n1 p-acp po31 n1 p-acp dt j n1 pp-f n2.
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92
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833
The signes of heauen were appointed for seasons; but this is the signe which by force putteth all out of season.
The Signs of heaven were appointed for seasons; but this is the Signen which by force putteth all out of season.
dt n2 pp-f n1 vbdr vvn p-acp n2; p-acp d vbz dt n1 r-crq p-acp n1 vvz d av pp-f n1.
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92
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834
Where this wandring starre hath rule, there peace may not inhabit in safetie.
Where this wandering star hath Rule, there peace may not inhabit in safety.
c-crq d j-vvg n1 vhz n1, a-acp n1 vmb xx vvi p-acp n1.
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92
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835
How doth this appeare? Shall I tell you how? Elisha wept at the sight of Hazael, and you would thinke by his name there is no cause.
How does this appear? Shall I tell you how? Elisha wept At the sighed of hazael, and you would think by his name there is no cause.
q-crq vdz d vvi? vmb pns11 vvi pn22 c-crq? np1 vvd p-acp dt n1 pp-f np1, cc pn22 vmd vvi p-acp po31 n1 pc-acp vbz dx n1.
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836
Hazael is, seeing God, as if none see God but he; but Elisha wept for the euill he should doe to the children of Israel. hazael is, seeing God, as if none see God but he; but Elisha wept for the evil he should do to the children of Israel.
np1 vbz, vvg np1, c-acp cs pix vvb np1 cc-acp pns31; cc-acp np1 vvd p-acp dt n-jn pns31 vmd vdi p-acp dt n2 pp-f np1.
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92
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837
It is said that Hazael was ashamed when the man of God wept, but he went on with his cruell purposes.
It is said that hazael was ashamed when the man of God wept, but he went on with his cruel Purposes.
pn31 vbz vvn cst np1 vbds j c-crq dt n1 pp-f np1 vvd, p-acp pns31 vvd a-acp p-acp po31 j n2.
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838
O Hazael, his holinesse is Hazael, seeing God, but who can count the euils he hath done, the strong cities set on fire, the young men slaine with his sword, the infants dashed against the stones, Oh hazael, his holiness is hazael, seeing God, but who can count the evils he hath done, the strong cities Set on fire, the young men slain with his sword, the Infants dashed against the stones,
uh np1, po31 n1 vbz np1, vvg np1, cc-acp q-crq vmb vvi dt n2-jn pns31 vhz vdn, dt j n2 vvn p-acp n1, dt j n2 vvn p-acp po31 n1, dt n2 vvn p-acp dt n2,
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92
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839
and women with child rent in peeces. and women with child rend in Pieces.
cc n2 p-acp n1 vvn p-acp n2.
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840
I might goe further to prooue why this is not incredible, both by the Chronicles of the Popes warres,
I might go further to prove why this is not incredible, both by the Chronicles of the Popes wars,
pns11 vmd vvi jc pc-acp vvi c-crq d vbz xx j, av-d p-acp dt n2 pp-f dt ng1 n2,
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92
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841
and by a reason without reason, that none may punish the Pope for any fact. Thus impunitas ausum parit, ausus excessum:
and by a reason without reason, that none may Punish the Pope for any fact. Thus impunitas ausum parit, ausus excessum:
cc p-acp dt n1 p-acp n1, cst pix vmb vvi dt n1 p-acp d n1. av fw-la fw-la n1, fw-la fw-la:
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842
The Pope is as the wild asse, which for want of taming doth kicke downe euery burthen. One euill breeds another:
The Pope is as the wild Ass, which for want of taming does kick down every burden. One evil breeds Another:
dt n1 vbz p-acp dt j n1, r-crq p-acp n1 pp-f vvg vdz vvi a-acp d n1. crd j-jn vvz n-jn:
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843
but there is too much already in word and deed of this badde matter.
but there is too much already in word and deed of this bad matter.
cc-acp pc-acp vbz av av-d av p-acp n1 cc n1 pp-f d vvd n1.
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844
Now let vs with ioy looke againe on the Kings sonne, trie his spirit hitherto vnvanquished, smell the sweetnesse of his pretious oyntments, which the Popes dead flies haue not yet corrupted.
Now let us with joy look again on the Kings son, try his Spirit hitherto unvanquished, smell the sweetness of his precious ointments, which the Popes dead flies have not yet corrupted.
av vvb pno12 p-acp n1 vvb av p-acp dt ng1 n1, vvb po31 n1 av j, vvb dt n1 pp-f po31 j n2, r-crq dt ng1 j n2 vhb xx av vvn.
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93
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845
Fathers, behold the Kings sonne, and see of what fashion, opinion, and affection your sonnes should be:
Father's, behold the Kings son, and see of what fashion, opinion, and affection your Sons should be:
ng1, vvb dt ng1 n1, cc vvi pp-f r-crq n1, n1, cc n1 po22 n2 vmd vbi:
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846
he smels as Iacob did, Iacob did smell of Christ, all of truth.
he smells as Iacob did, Iacob did smell of christ, all of truth.
pns31 n2 p-acp np1 vdd, np1 vdd vvi pp-f np1, d pp-f n1.
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847
I must confesse my sorrow of heart, in that iust complaint, for the faith and truth are diminished from among the children of men. I must confess my sorrow of heart, in that just complaint, for the faith and truth Are diminished from among the children of men.
pns11 vmb vvi po11 n1 pp-f n1, p-acp cst j n1, p-acp dt n1 cc n1 vbr vvn p-acp p-acp dt n2 pp-f n2.
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848
There are many numbers of them, like idoles of the heathen, which haue eyes and see not;
There Are many numbers of them, like Idols of the heathen, which have eyes and see not;
pc-acp vbr d n2 pp-f pno32, av-j n2 pp-f dt j-jn, r-crq vhb n2 cc vvb xx;
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93
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849
or in speciall like Harpocrates the dumbe god, which did see (as they supposed) but could not, or would not speake.
or in special like Harpocrates the dumb god, which did see (as they supposed) but could not, or would not speak.
cc p-acp j j np1 dt j n1, r-crq vdd vvi (c-acp pns32 vvd) cc-acp vmd xx, cc vmd xx vvi.
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850
To all those, whatsoeuer they be, we may truly say, Quid igitur profuit te vidisse veritatem quam nec defensurus es, nec secuturus:
To all those, whatsoever they be, we may truly say, Quid igitur profuit te vidisse veritatem quam nec defensurus es, nec secuturus:
p-acp d d, r-crq pns32 vbb, pns12 vmb av-j vvi, fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la:
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As the nice dame which can looke vpon the table richly furnished with sumptuous prouisions, and hath no stomacke to put them vp.
As the Nicaenae dame which can look upon the table richly furnished with sumptuous provisions, and hath no stomach to put them up.
p-acp dt j n1 r-crq vmb vvi p-acp dt n1 av-j vvn p-acp j n2, cc vhz dx n1 pc-acp vvi pno32 a-acp.
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It hath beene vrged against the Separatists long agoe, that the perfection of the Church is aboue,
It hath been urged against the Separatists long ago, that the perfection of the Church is above,
pn31 vhz vbn vvn p-acp dt n2 av-j av, cst dt n1 pp-f dt n1 vbz a-acp,
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and not belowe, in heauen, and not on earth.
and not below, in heaven, and not on earth.
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And to this purpose are instances pressed out of Pater noster, which was all hands without eies;
And to this purpose Are instances pressed out of Pater Noster, which was all hands without eyes;
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and our Father, which is all eies with out few hands.
and our Father, which is all eyes with out few hands.
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But see here the true proportion of true religion, both hands to doe, and eies to see, NONLATINALPHABET, the Prince,
But see Here the true proportion of true Religion, both hands to do, and eyes to see,, the Prince,
cc-acp vvb av dt j n1 pp-f j n1, d n2 pc-acp vdi, cc n2 pc-acp vvi,, dt n1,
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and the Princesse, in mutuall armes, embracing and feeding one the other: as Prou. 8 Exalt her and she shall exalt thee.
and the Princess, in mutual arms, embracing and feeding one the other: as Prou. 8 Exalt her and she shall exalt thee.
cc dt n1, p-acp j n2, vvg cc vvg pi dt n-jn: p-acp np1 crd vvi pno31 cc pns31 vmb vvi pno21.
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This sonne is filius dextrae, the right sonne royall, the sonne of the right hand, compendium gratiarum, a treasure of the treasures of gladnesse.
This son is filius Dextrae, the right son royal, the son of the right hand, compendium Gratitude, a treasure of the treasures of gladness.
d n1 vbz fw-la fw-la, dt j-jn n1 j, dt n1 pp-f dt j-jn n1, fw-la fw-la, dt n1 pp-f dt n2 pp-f n1.
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The eies of the multitudes looke on him, and the noblest of all the Nobles say of him, thou art worth ten thousand of one of vs. The true sonne and true heire to a true King.
The eyes of the Multitudes look on him, and the Noblest of all the Nobles say of him, thou art worth ten thousand of one of us The true son and true heir to a true King.
dt n2 pp-f dt n2 vvb p-acp pno31, cc dt js pp-f d dt n2-j vvb pp-f pno31, pns21 vb2r j crd crd pp-f crd pp-f pno12 dt j n1 cc j n1 p-acp dt j n1.
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The son, the heire, the title, the inheritance, the creation, all sauour of truth. Behold, the smell of my sonne is as the smell of a field.
The son, the heir, the title, the inheritance, the creation, all savour of truth. Behold, the smell of my son is as the smell of a field.
dt n1, dt n1, dt n1, dt n1, dt n1, d n1 pp-f n1. vvb, dt n1 pp-f po11 n1 vbz p-acp dt n1 pp-f dt n1.
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Heere wee must leaue the second riuer, where mercy and truth are mette together in the Prince,
Here we must leave the second river, where mercy and truth Are met together in the Prince,
av pns12 vmb vvi dt ord n1, c-crq n1 cc n1 vbr vvn av p-acp dt n1,
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as the light and warmth of the sunne to reioice together as two riuers of Paradise to runne one with an other:
as the Light and warmth of the sun to rejoice together as two Rivers of Paradise to run one with an other:
c-acp dt n1 cc n1 pp-f dt n1 pc-acp vvi av p-acp crd n2 pp-f n1 pc-acp vvi pi p-acp dt n-jn:
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So that the Prince may happilie say in the end; I haue runne the way of thy commandements:
So that the Prince may happily say in the end; I have run the Way of thy Commandments:
av cst dt n1 vmb av-j vvi p-acp dt n1; pns11 vhb vvn dt n1 pp-f po21 n2:
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and the Lorde may say of the Prince; Behold, the smell of my sonne. Now are wee come to the cordiall waters of righteousnesse.
and the Lord may say of the Prince; Behold, the smell of my son. Now Are we come to the cordial waters of righteousness.
cc dt n1 vmb vvi pp-f dt n1; vvb, dt n1 pp-f po11 n1. av vbr pns12 vvn p-acp dt j n2 pp-f n1.
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There is among men, a Merchants Righteousnesse. There is among men, a poore mans Righteousnesse. There is among men, a proud mans Righteousnesse.
There is among men, a Merchant's Righteousness. There is among men, a poor men Righteousness. There is among men, a proud men Righteousness.
pc-acp vbz p-acp n2, dt ng1 n1. pc-acp vbz p-acp n2, dt j ng1 n1. pc-acp vbz p-acp n2, dt j ng1 n1.
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There is among men, a Christians Righteousnesse.
There is among men, a Christians Righteousness.
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The first is the righteousnesse of a prophane Merchant, who selles all his righteousnesse for smoke of vaine glory. Take heede of this righteousnesse.
The First is the righteousness of a profane Merchant, who sells all his righteousness for smoke of vain glory. Take heed of this righteousness.
dt ord vbz dt n1 pp-f dt j n1, r-crq vvz d po31 n1 p-acp n1 pp-f j n1. vvi n1 pp-f d n1.
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The second is the righteousnesse of a proud Lady, a proud heart in a beggers purse.
The second is the righteousness of a proud Lady, a proud heart in a beggars purse.
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Thou saiest, I am rich and increased with goods and haue neede of nothing, and knowest not that thou art wretched,
Thou Sayest, I am rich and increased with goods and have need of nothing, and Knowest not that thou art wretched,
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and miserable, and poore. But except your righteousnesse do exceed the righteousnesse of Scribes, &c. The third is the righteousnesse of the man with a gold ring and goodly apparell, who must euer bee the best of the company. and miserable, and poor. But except your righteousness do exceed the righteousness of Scribes, etc. The third is the righteousness of the man with a gold ring and goodly apparel, who must ever be the best of the company.
cc j, cc j. cc-acp c-acp po22 n1 vdb vvi dt n1 pp-f n2, av dt ord vbz dt n1 pp-f dt n1 p-acp dt n1 n1 cc j n1, r-crq vmb av vbi dt js pp-f dt n1.
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What hath God commanded which he will not do? This man is as the foole, which hearing that God commanded man to walke streight,
What hath God commanded which he will not do? This man is as the fool, which hearing that God commanded man to walk straight,
q-crq vhz np1 vvn r-crq pns31 vmb xx vdi? d n1 vbz p-acp dt n1, r-crq vvg cst np1 vvd n1 pc-acp vvi av,
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neither turning to the right hand nor the left, he would ouer hedge and ditch, hilles and houses, till hee fell and could passe no further.
neither turning to the right hand nor the left, he would over hedge and ditch, hills and houses, till he fell and could pass no further.
av-dx vvg p-acp dt j-jn n1 ccx dt j, pns31 vmd p-acp n1 cc n1, n2 cc n2, c-acp pns31 vvd cc vmd vvi av-dx av-jc.
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There is a iust man that perisheth in his iustice, but be not thou iust ouermuch. The fourth is Abrahams righteousnesse. There is a just man that Perishes in his Justice, but be not thou just overmuch. The fourth is Abrahams righteousness.
pc-acp vbz dt j n1 cst vvz p-acp po31 n1, cc-acp vbb xx pns21 j av. dt ord vbz npg1 n1.
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Hee beleeued and it was counted to him for righteousnesse He believed and it was counted to him for righteousness
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So vnderstand this Scripture that good Christians may put off that slander of Solifidians. For the true Christan is not fier without heat, or day without light:
So understand this Scripture that good Christians may put off that slander of Solifidians. For the true Christian is not fire without heat, or day without Light:
av vvi d n1 cst j np1 vmb vvi a-acp d n1 pp-f fw-la. p-acp dt j njp vbz xx n1 p-acp n1, cc n1 p-acp n1:
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No, the way of the righteous shineth as the light, that shineth more and more vnto the perfect day.
No, the Way of the righteous shines as the Light, that shines more and more unto the perfect day.
uh-dx, dt n1 pp-f dt j vvz p-acp dt n1, cst vvz dc cc av-dc p-acp dt j n1.
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This is Iaacobs righteousnes glistring with his father Abrahams righteousnesse, both righteous in Christ.
This is Iaacobs righteousness glistering with his father Abrahams righteousness, both righteous in christ.
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The ground in which wee find this current of righteousnesse is called a field, where wee haue of field roome good store.
The ground in which we find this current of righteousness is called a field, where we have of field room good store.
dt n1 p-acp r-crq pns12 vvb d n1 pp-f n1 vbz vvn dt n1, c-crq pns12 vhb pp-f n1 n1 j n1.
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In the word of God we finde diuerse fields: the field of the fatherlesse, the field of beasts, and the sluggards field.
In the word of God we find diverse fields: the field of the fatherless, the field of beasts, and the sluggards field.
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In the field of the fatherlesse the wild Boare doth often roote, and the greedy Wolfe doth make subtill entrance.
In the field of the fatherless the wild Boar does often root, and the greedy Wolf does make subtle Entrance.
p-acp dt n1 pp-f dt j dt j n1 vdz av vvi, cc dt j n1 vdz vvi j n1.
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In the field of beasts Nebuchadnezar liued, all in pride, blasphemie, rapine, lust, drunkennesse, as too many in our times, liue more like beasts then men;
In the field of beasts Nebuchadnezzar lived, all in pride, blasphemy, rapine, lust, Drunkenness, as too many in our times, live more like beasts then men;
p-acp dt n1 pp-f n2 np1 vvd, d p-acp n1, n1, n1, n1, n1, c-acp av d p-acp po12 n2, vvi av-dc av-j n2 cs n2;
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where all the beasts of the field doe meete and the wilde Asses quench their thirst.
where all the beasts of the field do meet and the wild Asses quench their thirst.
c-crq d dt n2 pp-f dt n1 vdb vvi cc dt j n2 vvb po32 n1.
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In the sluggards field are thistles and nettles, as a wicked mans life is all full of offensiue transgressions, for want of Christian exercise.
In the sluggards field Are thistles and nettles, as a wicked men life is all full of offensive transgressions, for want of Christian exercise.
p-acp dt n2 n1 vbr n2 cc n2, c-acp dt j ng1 n1 vbz d j pp-f j n2, p-acp n1 pp-f njp n1.
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But I haue thought to speake of other fields. There is ager frumenti, the corne-field where Christ walked:
But I have Thought to speak of other fields. There is ager frumenti, the cornfield where christ walked:
p-acp pns11 vhb vvn pc-acp vvi pp-f j-jn n2. pc-acp vbz fw-la fw-la, dt n1 c-crq np1 vvd:
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hortorum, the field of gardens, where Christ praied; the field of bloud & the potters field, bought with the price of bloud;hortorum, the field of gardens, where christ prayed; the field of blood & the potters field, bought with the price of blood;
fw-la, dt n1 pp-f n2, c-crq np1 vvd; dt n1 pp-f n1 cc dt ng1 n1, vvn p-acp dt n1 pp-f n1;
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and ager Meridianus, the sun-shine field, whither Christ is ascended.
and ager Meridian, the sunshine field, whither christ is ascended.
cc fw-la np1, dt n1 n1, c-crq np1 vbz vvn.
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This Meridian field is the ioyfull Theatre for all true beleeuers, whither Iaacob and Iaacob are risen with Christ:
This Meridian field is the joyful Theatre for all true believers, whither Jacob and Jacob Are risen with christ:
d np1 n1 vbz dt j n1 p-acp d j n2, q-crq np1 cc np1 vbr vvn p-acp np1:
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the one spe, the other re; one initians, the other initiatus; one in via, the other in patria; one in possession, the other in infallible assurance: the one See, the other re; one initians, the other Initiatus; one in via, the other in patria; one in possession, the other in infallible assurance:
dt crd fw-la, dt j-jn zz; pi n2, dt j-jn n1; crd p-acp fw-la, dt j-jn p-acp fw-la; crd p-acp n1, dt j-jn p-acp j n1:
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For we know that we are translated already from death to life. But what field is Iaacob? a corne-field:For we know that we Are translated already from death to life. But what field is Jacob? a cornfield:
c-acp pns12 vvb cst pns12 vbr vvn av p-acp n1 p-acp n1. cc-acp q-crq n1 vbz np1? dt n1:
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so haue we heard of him in the corne-eare, that his Corne, and Wine, and Oile increased; Faith, Hope, and Loue.
so have we herd of him in the Corn-ear, that his Corn, and Wine, and Oil increased; Faith, Hope, and Love.
av vhb pns12 vvn pp-f pno31 p-acp dt n1, cst po31 n1, cc n1, cc n1 vvd; n1, vvb, cc n1.
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Iaacob is a field of gardens, all of vigent flowers, and pinguous hearbes of grace; that of his owne heart he may say with excellent desire:Jacob is a field of gardens, all of vigent flowers, and pinguous herbs of grace; that of his own heart he may say with excellent desire:
np1 vbz dt n1 pp-f n2, d pp-f j n2, cc j n2 pp-f n1; d pp-f po31 d n1 pns31 vmb vvi p-acp j n1:
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Let my beloued come into this garden and eate his pleasant things. Let my Beloved come into this garden and eat his pleasant things.
vvb po11 j-vvn vvb p-acp d n1 cc vvi po31 j n2.
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Let come prosperity, aduersity, or terror, or flattery, or what ill blast soeuer, as on Ionahs gourd,
Let come Prosperity, adversity, or terror, or flattery, or what ill blast soever, as on Jonahs gourd,
vvb vvb n1, n1, cc n1, cc n1, cc r-crq j-jn n1 av, c-acp p-acp np1 n1,
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or Iobs house, yet this field shall prosper, and the more it is blowen, more sweet it smelles.
or Jobs house, yet this field shall prosper, and the more it is blown, more sweet it smells.
cc n2 n1, av d n1 vmb vvi, cc dt av-dc pn31 vbz vvn, av-dc j pn31 vvz.
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Arise O North, and come O South, and blow on my garden, that the spices thereof may flow.
Arise Oh North, and come Oh South, and blow on my garden, that the spices thereof may flow.
vvb uh n1, cc vvb uh n1, cc vvi p-acp po11 n1, cst dt n2 av vmb vvi.
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Iacob is a field of bloud;Iacob is a field of blood;
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the vndefiled bloud of the Redeemer was sprinkled vpon him, the bloud of the Lambe of God which standeth on mount Sion.
the undefiled blood of the Redeemer was sprinkled upon him, the blood of the Lamb of God which Stands on mount Sion.
dt j n1 pp-f dt n1 vbds vvn p-acp pno31, dt n1 pp-f dt n1 pp-f np1 r-crq vvz p-acp n1 np1.
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The bloud of the Lambe was let out by his enemies in the field of bloud,
The blood of the Lamb was let out by his enemies in the field of blood,
dt n1 pp-f dt n1 vbds vvn av p-acp po31 n2 p-acp dt n1 pp-f n1,
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but it was shed vpon his friends, as water on the thirsty ground to comfort it.
but it was shed upon his Friends, as water on the thirsty ground to Comfort it.
cc-acp pn31 vbds vvn p-acp po31 n2, c-acp n1 p-acp dt j n1 pc-acp vvi pn31.
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This is the bloud of the Testament which God hath appointed vnto you.
This is the blood of the Testament which God hath appointed unto you.
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Yea this precious bloud was powred out vpon the rich fields of heauen and earth, that we might be all one flocke, bought and paid for, Yea this precious blood was poured out upon the rich fields of heaven and earth, that we might be all one flock, bought and paid for,
uh d j n1 vbds vvn av p-acp dt j n2 pp-f n1 cc n1, cst pns12 vmd vbi d crd n1, vvn cc vvn p-acp,
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and seised into possession by his precious bloud-shedding:
and seized into possession by his precious bloodshedding:
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he hath set at peace through the bloud of the Crosse, both things in heauen, and things in earth. he hath Set At peace through the blood of the Cross, both things in heaven, and things in earth.
pns31 vhz vvn p-acp n1 p-acp dt n1 pp-f dt n1, d n2 p-acp n1, cc n2 p-acp n1.
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Iaacob is a potters field, Christ Iesus was laid vp in this field, that Iacob might die to sinne and liue to righteousenesse. Jacob is a potters field, christ Iesus was laid up in this field, that Iacob might die to sin and live to righteousenesse.
np1 vbz dt ng1 n1, np1 np1 vbds vvn a-acp p-acp d n1, cst np1 vmd vvi p-acp n1 cc vvi p-acp n1.
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Iaacob hath heauenly treasure in an ear then vessell: Christ is the hidden treasure in the potters field, more worth then all the field. Jacob hath heavenly treasure in an ear then vessel: christ is the hidden treasure in the potters field, more worth then all the field.
np1 vhz j n1 p-acp dt n1 av n1: np1 vbz dt j-vvn n1 p-acp dt ng1 n1, av-dc j cs d dt n1.
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But shall I say that Iaacob is a Meridian field? yes a goodly sun-shine field of common ioy, and profit to the Church.
But shall I say that Jacob is a Meridian field? yes a goodly sunshine field of Common joy, and profit to the Church.
cc-acp vmb pns11 vvi cst np1 vbz dt n1 n1? uh dt j n1 n1 pp-f j n1, cc n1 p-acp dt n1.
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As the common court of the Tabernacle was vpon the sun-shine side, a faire and comely passing to the Church:
As the Common court of the Tabernacle was upon the sunshine side, a fair and comely passing to the Church:
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Thus was Iacob a faire field of common passage for the Saints, for all must come by Iaacob. This is the generation of them which seeke him, of them which seeke thy face O Iaacob. Thus was Iacob a fair field of Common passage for the Saints, for all must come by Jacob. This is the generation of them which seek him, of them which seek thy face Oh Jacob.
av vbds np1 dt j n1 pp-f j n1 p-acp dt n2, p-acp d vmb vvi p-acp np1. d vbz dt n1 pp-f pno32 r-crq vvb pno31, pp-f pno32 r-crq vvb po21 n1 uh np1.
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Nostrum est rapere regnum coelorum per gratiam quod quis nequeat attingere per naturam: our nature being lame, we must be strengthened in grace, to hold heauen by violence. Nostrum est Rapier Kingdom Coelorum per gratiam quod quis nequeat attingere per naturam: our nature being lame, we must be strengthened in grace, to hold heaven by violence.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la: po12 n1 vbg j, pns12 vmb vbi vvn p-acp n1, pc-acp vvi n1 p-acp n1.
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So then, albeit Iaacob be a common field, in whose faire paths and steppes of faith, we repaire daily towards the house of God.
So then, albeit Jacob be a Common field, in whose fair paths and steps of faith, we repair daily towards the house of God.
av av, cs np1 vbi dt j n1, p-acp rg-crq j n2 cc n2 pp-f n1, pns12 vvi av-j p-acp dt n1 pp-f np1.
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Yet is he but a figure of a fairer field; for Christ himselfe is for vs:
Yet is he but a figure of a Fairer field; for christ himself is for us:
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all our rich faire common field. He is ager frumenti, where we haue all our bread of life.
all our rich fair Common field. He is ager frumenti, where we have all our bred of life.
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Hee is ager hortorum, where all the Church hath all her spices. He is ager hortorum, where all the Church hath all her spices.
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He is ager sanguinis, our mercy, truth, righteousnesse, and peace, beeing all died in his bloud, who did tread the winepresse alone.
He is ager Blood, our mercy, truth, righteousness, and peace, being all died in his blood, who did tread the winepress alone.
pns31 vbz fw-la fw-la, po12 n1, n1, n1, cc n1, vbg d vvn p-acp po31 n1, r-crq vdd vvi dt n1 av-j.
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Hee was ager figuli, a man of earth, in all things like vnto man sinne onely excepted:
He was ager figuli, a man of earth, in all things like unto man sin only excepted:
pns31 vbds fw-la fw-la, dt n1 pp-f n1, p-acp d n2 av-j p-acp n1 n1 av-j vvn:
(4) sermon (DIV1)
109
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916
hee bare the shape of a seruant in our potters field. Yet this was his priuiledge, that his vessell was not broken.
he bore the shape of a servant in our potters field. Yet this was his privilege, that his vessel was not broken.
pns31 vvd dt n1 pp-f dt n1 p-acp po12 ng1 n1. av d vbds po31 n1, cst po31 n1 vbds xx vvn.
(4) sermon (DIV1)
109
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917
Hee was pierced with thornes and scourges, and bored through with nailes and speare, but he could not be broken among the spoiles of death:
He was pierced with thorns and scourges, and bored through with nails and spear, but he could not be broken among the spoils of death:
pns31 vbds vvn p-acp n2 cc vvz, cc vvn p-acp p-acp n2 cc n1, cc-acp pns31 vmd xx vbi vvn p-acp dt n2 pp-f n1:
(4) sermon (DIV1)
109
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918
Not a bone of him shall be broken. Hee was broken for our iniquities in the separation betwixt his body and soule;
Not a bone of him shall be broken. He was broken for our iniquities in the separation betwixt his body and soul;
xx dt n1 pp-f pno31 vmb vbi vvn. pns31 vbds vvn p-acp po12 n2 p-acp dt n1 p-acp po31 n1 cc n1;
(4) sermon (DIV1)
109
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919
but his body could not be corrupt, because it was neuer attaint with sinne; with which seale the stay of our field is put together.
but his body could not be corrupt, Because it was never attaint with sin; with which seal the stay of our field is put together.
cc-acp po31 n1 vmd xx vbi j, c-acp pn31 vbds av-x n1 p-acp n1; p-acp r-crq n1 dt n1 pp-f po12 n1 vbz vvn av.
(4) sermon (DIV1)
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920
Thou shalt not suffer thine holy one to see corruption. Thou shalt not suffer thine holy one to see corruption.
pns21 vm2 xx vvi po21 j pi pc-acp vvi n1.
(4) sermon (DIV1)
109
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921
When all his enemies had done against him what they could, hee wonne the masterie from them all, When all his enemies had done against him what they could, he won the mastery from them all,
q-crq d po31 n2 vhd vdn p-acp pno31 r-crq pns32 vmd, pns31 vvd dt n1 p-acp pno32 d,
(4) sermon (DIV1)
109
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922
as the sun at none day doth winne the victory of all the clouds of darknesse,
as the sun At none day does win the victory of all the Clouds of darkness,
c-acp dt n1 p-acp pix n1 vdz vvi dt n1 pp-f d dt n2 pp-f n1,
(4) sermon (DIV1)
109
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923
and is thus become our Meridian field.
and is thus become our Meridian field.
cc vbz av vvn po12 n1 n1.
(4) sermon (DIV1)
109
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924
Heere stands our glorious sonne the King of glory, as the sunne in Gibeon on the top of the hil,
Here Stands our glorious son the King of glory, as the sun in Gibeon on the top of the hill,
av vvz po12 j n1 dt n1 pp-f n1, c-acp dt n1 p-acp np1 p-acp dt n1 pp-f dt n1,
(4) sermon (DIV1)
109
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925
whilest the Lord doth fight for Israel.
whilst the Lord does fight for Israel.
cs dt n1 vdz vvi p-acp np1.
(4) sermon (DIV1)
109
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926
The sunne abideth in the middest of our heauen, as the son of man in the middest of seuen golden candlestickes, The sun Abideth in the midst of our heaven, as the son of man in the midst of seuen golden candlesticks,
dt n1 vvz p-acp dt n1 pp-f po12 n1, c-acp dt n1 pp-f n1 p-acp dt n1 pp-f crd j n2,
(4) sermon (DIV1)
109
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927
and there is no day like this. Christ Iesus is our common field, and there is neither Iewe nor Grecian, nor bond,
and there is no day like this. christ Iesus is our Common field, and there is neither Iewe nor Grecian, nor bound,
cc pc-acp vbz dx n1 av-j d. np1 np1 vbz po12 j n1, cc pc-acp vbz dx np1 ccx jp, ccx n1,
(4) sermon (DIV1)
109
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928
nor free, shut out, which haue any title in this field, as the righteousnesse of Christ for a wedding garment.
nor free, shut out, which have any title in this field, as the righteousness of christ for a wedding garment.
ccx j, vvb av, r-crq vhb d n1 p-acp d n1, c-acp dt n1 pp-f np1 p-acp dt n1 n1.
(4) sermon (DIV1)
109
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929
There are none secluded which making right vse of their talents haue right desire to enter into the Lords ioy, as the wise virgins, which went in with the bridegroome into the wedding. There Are none secluded which making right use of their Talents have right desire to enter into the lords joy, as the wise Virgins, which went in with the bridegroom into the wedding.
pc-acp vbr pix vvn r-crq vvg j-jn n1 pp-f po32 n2 vhb j-jn n1 pc-acp vvi p-acp dt n2 vvb, p-acp dt j n2, r-crq vvd p-acp p-acp dt n1 p-acp dt n1.
(4) sermon (DIV1)
109
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930
Here we all gather plenteous redemption, as Ruth gathered plentie of releese in the field of Boaz: Let her gather among the sheaues, and doe not rebuke her.
Here we all gather plenteous redemption, as Ruth gathered plenty of releese in the field of Boaz: Let her gather among the sheaves, and do not rebuke her.
av pns12 d vvb j n1, c-acp n1 vvn n1 pp-f n1 p-acp dt n1 pp-f np1: vvb pno31 vvi p-acp dt n2, cc vdb xx vvi pno31.
(4) sermon (DIV1)
109
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931
O blessed Boaz our Sauiour, what strength is in thee for vs all? what strong charity? what faire righteousnesse hast thou scattered for vs all to gather? As Boaz scattered some of his sheaues of set purpose for Ruth; so Christ himselfe let fall some of his sheaues for vs, that we might gather without rebuke.
Oh blessed Boaz our Saviour, what strength is in thee for us all? what strong charity? what fair righteousness hast thou scattered for us all to gather? As Boaz scattered Some of his sheaves of Set purpose for Ruth; so christ himself let fallen Some of his sheaves for us, that we might gather without rebuke.
uh j-vvn np1 po12 n1, r-crq n1 vbz p-acp pno21 p-acp pno12 d? q-crq j n1? q-crq j n1 vh2 pns21 vvn p-acp pno12 d pc-acp vvi? p-acp np1 vvn d pp-f po31 n2 pp-f j-vvn n1 p-acp n1; av np1 px31 vvb n1 d pp-f po31 n2 p-acp pno12, cst pns12 vmd vvi p-acp n1.
(4) sermon (DIV1)
109
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932
Nay who can tell how many thousand more Christ hath done for vs, that we may gather heauenly fruits, Nay who can tell how many thousand more christ hath done for us, that we may gather heavenly fruits,
uh q-crq vmb vvi c-crq d crd n1 np1 vhz vdn p-acp pno12, cst pns12 vmb vvi j n2,
(4) sermon (DIV1)
109
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933
and after feede thereon for euer? It is said of Ruth that shee gleaned in the field till euening.
and After feed thereon for ever? It is said of Ruth that she gleaned in the field till evening.
cc p-acp vvi av p-acp av? pn31 vbz vvn pp-f n1 cst pns31 vvn p-acp dt n1 p-acp n1.
(4) sermon (DIV1)
109
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934
Heere vntill euening, till the day of this life bee spent, wee gather all our good conditions, comforts, profits, pleasures;
Here until evening, till the day of this life be spent, we gather all our good conditions, comforts, profits, pleasures;
av c-acp n1, c-acp dt n1 pp-f d n1 vbi vvn, pns12 vvb d po12 j n2, n2, n2, n2;
(4) sermon (DIV1)
109
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935
all our mercies, sweet remissions, all our truth, true faith, all our righteousnesse, faire beauty, and all our peace;
all our Mercies, sweet remissions, all our truth, true faith, all our righteousness, fair beauty, and all our peace;
d po12 n2, j n2, d po12 n1, j n1, d po12 n1, j n1, cc d po12 n1;
(4) sermon (DIV1)
109
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936
sweet rest vntill our euerlasting sabbaths rest, in that blessed field of Gods rest for euer.
sweet rest until our everlasting Sabbaths rest, in that blessed field of God's rest for ever.
j n1 p-acp po12 j n2 vvi, p-acp cst j-vvn n1 pp-f npg1 n1 p-acp av.
(4) sermon (DIV1)
109
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937
But all this while where is the Prince? hath hee no place heere, or doth he beare no Armes in this Field? Yes;
But all this while where is the Prince? hath he no place Here, or does he bear no Arms in this Field? Yes;
p-acp d d n1 c-crq vbz dt n1? vhz pns31 dx n1 av, cc vdz pns31 vvi dx n2 p-acp d n1? uh;
(4) sermon (DIV1)
110
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938
now let all the worthies of the world looke on him: the Prince is Hur all white;
now let all the worthies of the world look on him: the Prince is Hur all white;
av vvb d dt n2-j pp-f dt n1 vvb p-acp pno31: dt n1 vbz zz d j-jn;
(4) sermon (DIV1)
110
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939
cleane hands, and cleane heart, and vpholdeth the armes of his worthy father, as Hur did the hands of Moses, to the discomfiture of our enemies, 〈 ◊ 〉 he going downe of the sunne.
clean hands, and clean heart, and upholdeth the arms of his worthy father, as Hur did the hands of Moses, to the discomfiture of our enemies, 〈 ◊ 〉 he going down of the sun.
j n2, cc j n1, cc vvz dt n2 pp-f po31 j n1, c-acp zz vdd dt n2 pp-f np1, p-acp dt n1 pp-f po12 n2, 〈 sy 〉 pns31 vvg a-acp pp-f dt n1.
(4) sermon (DIV1)
110
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940
The Prince is a field of Corne, the Word of God doth plentifully dwell in him.
The Prince is a field of Corn, the Word of God does plentifully dwell in him.
dt n1 vbz dt n1 pp-f n1, dt n1 pp-f np1 vdz av-j vvi p-acp pno31.
(4) sermon (DIV1)
111
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941
A field of gardens, as the gardens by the riuers side. A field of bloud, sprinkled in his heart from an euill conscience; and yet a potters field.
A field of gardens, as the gardens by the Rivers side. A field of blood, sprinkled in his heart from an evil conscience; and yet a potters field.
dt n1 pp-f n2, c-acp dt n2 p-acp dt ng1 n1. dt n1 pp-f n1, vvn p-acp po31 n1 p-acp dt j-jn n1; cc av dt ng1 n1.
(4) sermon (DIV1)
111
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942
Let him remember that he is but flesh, and a winde that turneth not againe.
Let him Remember that he is but Flesh, and a wind that turns not again.
vvb pno31 vvi cst pns31 vbz p-acp n1, cc dt n1 cst vvz xx av.
(4) sermon (DIV1)
111
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943
What then, are all those sanctities lost in him? no, now let my tongue touch my heart,
What then, Are all those sanctities lost in him? no, now let my tongue touch my heart,
q-crq av, vbr d d n2 vvn p-acp pno31? uh-dx, av vvb po11 n1 vvi po11 n1,
(4) sermon (DIV1)
112
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944
and let my voyce shout out for ioy that the Prince is our English Paradise: Henricus campus meridianus magnae Britanniae:
and let my voice shout out for joy that the Prince is our English Paradise: Henricus campus Meridian Great Britanniae:
cc vvb po11 n1 vvb av p-acp n1 cst dt n1 vbz po12 jp n1: fw-la fw-la fw-la fw-la fw-la:
(4) sermon (DIV1)
112
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945
The Lord sent him out of the North into the South, and now is he becom our meridian field,
The Lord sent him out of the North into the South, and now is he become our meridian field,
dt n1 vvd pno31 av pp-f dt n1 p-acp dt n1, cc av vbz pns31 vvn po12 n1 n1,
(4) sermon (DIV1)
112
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946
for the health and wealth of Christendome.
for the health and wealth of Christendom.
p-acp dt n1 cc n1 pp-f np1.
(4) sermon (DIV1)
112
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947
The Lord hath brought againe the captiuitie of Sion, and here is the health and wealth of these dominions.
The Lord hath brought again the captivity of Sion, and Here is the health and wealth of these Dominions.
dt n1 vhz vvn av dt n1 pp-f np1, cc av vbz dt n1 cc n1 pp-f d n2.
(4) sermon (DIV1)
112
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948
Now shake thy selfe from the dust, arise, and sit downe O Ierusalem, loose the bands of thy necke, O captiue daughter Sion. Now shake thy self from the dust, arise, and fit down O Ierusalem, lose the bans of thy neck, Oh captive daughter Sion.
av vvi po21 n1 p-acp dt n1, vvb, cc vvi p-acp fw-la np1, vvb dt n2 pp-f po21 n1, uh j-jn n1 np1.
(4) sermon (DIV1)
112
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949
Shall I compare with that happie time of our blessed Queene Elizabeth? They which were banished in Queene Maries time for sowing, were sent for againe in Elizabeths daies to reape:
Shall I compare with that happy time of our blessed Queen Elizabeth? They which were banished in Queen Mary's time for sowing, were sent for again in Elizabeths days to reap:
vmb pns11 vvi p-acp d j n1 pp-f po12 j-vvn n1 np1? pns32 r-crq vbdr vvn p-acp n1 npg1 n1 p-acp vvg, vbdr vvn p-acp av p-acp npg1 n2 pc-acp vvi:
(4) sermon (DIV1)
112
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950
a fauourable recompence of God, that they which did sowe in teares might reape in ioy.
a favourable recompense of God, that they which did sow in tears might reap in joy.
dt j n1 pp-f np1, cst pns32 r-crq vdd vvi p-acp n2 vmd vvi p-acp n1.
(4) sermon (DIV1)
112
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951
In former time, the people went downe into Egypt, and Ashur oppressed them without cause: In former time, the people went down into Egypt, and Ashur oppressed them without cause:
p-acp j n1, dt n1 vvd a-acp p-acp np1, cc np1 vvd pno32 p-acp n1:
(4) sermon (DIV1)
112
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952
but now how beautifull vpon the mountaines are the Watchmen, which see, & lift vp their voyce, and shout together. but now how beautiful upon the Mountains Are the Watchmen, which see, & lift up their voice, and shout together.
cc-acp av c-crq j p-acp dt n2 vbr dt n2, r-crq vvb, cc vvd a-acp po32 n1, cc vvb av.
(4) sermon (DIV1)
112
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953
Now is our mouth filled with laughter, and our tongue with ioy, our ioy renewed, new ioy doubled, double ioy multiplied, our manifold ioyes established in the King, and the Kings sonne.
Now is our Mouth filled with laughter, and our tongue with joy, our joy renewed, new joy doubled, double joy multiplied, our manifold Joys established in the King, and the Kings son.
av vbz po12 n1 vvn p-acp n1, cc po12 n1 p-acp n1, po12 n1 vvn, j n1 vvn, j-jn n1 vvn, po12 j n2 vvn p-acp dt n1, cc dt ng1 n1.
(4) sermon (DIV1)
112
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954
Heere is cause enough for vs all to confesse the largesse of Gods mercifull, true, and righteous dealing, in the performance of his promise.
Here is cause enough for us all to confess the largess of God's merciful, true, and righteous dealing, in the performance of his promise.
av vbz n1 av-d p-acp pno12 d pc-acp vvi dt n1 pp-f npg1 j, j, cc j n-vvg, p-acp dt n1 pp-f po31 n1.
(4) sermon (DIV1)
113
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955
I will haue respect vnto you, and make you increase, and multiply you, and establish my couenant with you. I will have respect unto you, and make you increase, and multiply you, and establish my Covenant with you.
pns11 vmb vhi n1 p-acp pn22, cc vvb pn22 vvb, cc vvb pn22, cc vvi po11 n1 p-acp pn22.
(4) sermon (DIV1)
113
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956
A most happie performance, that now we haue hope for feare, truth for doubt, righteousnesse for iniustice, peace for warre, right heires for wrong,
A most happy performance, that now we have hope for Fear, truth for doubt, righteousness for injustice, peace for war, right Heirs for wrong,
dt av-ds j n1, cst av pns12 vhb n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, j-jn n2 p-acp n-jn,
(4) sermon (DIV1)
113
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957
as firre trees for thorns, and mirrhe trees for nettles.
as fir trees for thorns, and myrrh trees for nettles.
c-acp n1 n2 p-acp n2, cc n1 n2 p-acp n2.
(4) sermon (DIV1)
113
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958
Now are our fairest riuers in the South, the faire streames turned hither in righteousnesse, with ioy and honour to themselues, and all iust men.
Now Are our Fairest Rivers in the South, the fair streams turned hither in righteousness, with joy and honour to themselves, and all just men.
av vbr po12 js n2 p-acp dt n1, dt j n2 vvd av p-acp n1, p-acp n1 cc n1 p-acp px32, cc d j n2.
(4) sermon (DIV1)
113
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959
Lord thou hast turned our captiuitie, as riuers in the South. Lord thou hast turned our captivity, as Rivers in the South.
n1 pns21 vh2 vvn po12 n1, c-acp n2 p-acp dt n1.
(4) sermon (DIV1)
113
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960
How did the ioyes of good subiects hearts sparkle out at their eies, attending to the Kings comming,
How did the Joys of good Subjects hearts sparkle out At their eyes, attending to the Kings coming,
q-crq vdd dt n2 pp-f j n2-jn n2 vvi av p-acp po32 n2, vvg p-acp dt n2 vvg,
(4) sermon (DIV1)
113
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961
as the Angel of the Lord, to leade his people.
as the Angel of the Lord, to lead his people.
c-acp dt n1 pp-f dt n1, pc-acp vvi po31 n1.
(4) sermon (DIV1)
113
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962
The King came first, and his Angel came after, as the hawke doth flie by thy wisdome, stretching out his wings towards the South.
The King Come First, and his Angel Come After, as the hawk does fly by thy Wisdom, stretching out his wings towards the South.
dt n1 vvd ord, cc po31 n1 vvd a-acp, p-acp dt n1 vdz vvi p-acp po21 n1, vvg av po31 n2 p-acp dt n1.
(4) sermon (DIV1)
113
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963
It is written of the South-winde, that his originall is in the North;
It is written of the south wind, that his original is in the North;
pn31 vbz vvn pp-f dt n1, cst po31 j-jn vbz p-acp dt n1;
(4) sermon (DIV1)
113
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964
but when he passeth the coasts of the Zodiacke towards the South, there to meet the sunne,
but when he passes the coasts of the Zodiac towards the South, there to meet the sun,
cc-acp c-crq pns31 vvz dt n2 pp-f dt n1 p-acp dt n1, a-acp pc-acp vvi dt n1,
(4) sermon (DIV1)
113
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965
as the sole Lord of all those beautifull passages, then is he whot and moist,
as the sole Lord of all those beautiful passages, then is he hot and moist,
c-acp dt j n1 pp-f d d j n2, av vbz pns31 j cc j,
(4) sermon (DIV1)
113
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966
and yeeldeth power to all the nurseries of Nature, to worke, from the worme that creepeth, to the bird which flieth.
and yields power to all the nurseries of Nature, to work, from the worm that creeps, to the bird which flies.
cc vvz n1 p-acp d dt n2 pp-f n1, pc-acp vvi, p-acp dt n1 cst vvz, p-acp dt n1 r-crq vvz.
(4) sermon (DIV1)
113
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967
If I doe not mistake the likenesse, this is a likely president of the faire arriuall here of the King,
If I do not mistake the likeness, this is a likely president of the fair arrival Here of the King,
cs pns11 vdb xx vvi dt n1, d vbz dt j n1 pp-f dt j n1 av pp-f dt n1,
(4) sermon (DIV1)
113
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968
and the Kings sonne, to the gladnesse of Nature, and Art, and Grace, and to the common solace of poore and rich, both naked wormes, and feathered fowles.
and the Kings son, to the gladness of Nature, and Art, and Grace, and to the Common solace of poor and rich, both naked worms, and feathered fowls.
cc dt ng1 n1, p-acp dt n1 pp-f n1, cc n1, cc n1, cc p-acp dt j n1 pp-f j cc j, d j n2, cc j-vvn n2.
(4) sermon (DIV1)
113
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969
Now all true subiects, eased of all their feares, may sing vnder their owne vines.
Now all true Subjects, eased of all their fears, may sing under their own vines.
av d j n2-jn, vvn pp-f d po32 n2, vmb vvi p-acp po32 d n2.
(4) sermon (DIV1)
113
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970
Loe how our clothes are warme, when he maketh the earth quiet, through the South winde. Lo how our clothes Are warm, when he makes the earth quiet, through the South wind.
uh c-crq po12 n2 vbr j, c-crq pns31 vvz dt n1 j-jn, p-acp dt n1 n1.
(4) sermon (DIV1)
113
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971
In what corners are those to be found, which doe not reioyce in this ioy? Henrie Prince of Wales is our Meridian field, richly mantled with pleasant varieties of high honours.
In what corners Are those to be found, which do not rejoice in this joy? Henry Prince of Wales is our Meridian field, richly mantled with pleasant varieties of high honours.
p-acp r-crq n2 vbr d pc-acp vbi vvn, r-crq vdb xx vvi p-acp d n1? np1 n1 pp-f np1 vbz po12 n1 n1, av-j vvn p-acp j n2 pp-f j n2.
(4) sermon (DIV1)
113
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972
His Father Apollo, the King, hath watered him, his excellent father, his God, his high father, hath increased him in holy infusions of grace,
His Father Apollo, the King, hath watered him, his excellent father, his God, his high father, hath increased him in holy infusions of grace,
po31 n1 np1, dt n1, vhz vvn pno31, po31 j n1, po31 n1, po31 j n1, vhz vvn pno31 p-acp j n2 pp-f n1,
(4) sermon (DIV1)
113
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973
and rich ornaments of the purest Discipline.
and rich Ornament of the Purest Discipline.
cc j n2 pp-f dt js n1.
(4) sermon (DIV1)
113
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974
Now is the Prince his Court more seemely to behold, then the bankes of the Muses, all bright and famous, with faire fountaines of knowledge, all garnished as a mellifluous garden, where many Bees doe gather hony vnder the Master Bee, Lord of the soyle:
Now is the Prince his Court more seemly to behold, then the banks of the Muses, all bright and famous, with fair fountains of knowledge, all garnished as a mellifluous garden, where many Bees do gather honey under the Master be, Lord of the soil:
av vbz dt n1 po31 n1 av-dc j pc-acp vvi, cs dt n2 pp-f dt np2, d j cc j, p-acp j n2 pp-f n1, d vvn p-acp dt j n1, c-crq d n2 vdb vvi n1 p-acp dt n1 vbi, n1 pp-f dt n1:
(4) sermon (DIV1)
113
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975
Behold, the smell of my sonne is as the smell of a field. Behold, the smell of my son is as the smell of a field.
vvb, dt n1 pp-f po11 n1 vbz p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
113
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976
Some write of the magnanimous aduentures of the Holy Land, some of the spatious propagation of the Gospel, through Ethiopia, Egypt, India,
some writ of the magnanimous adventures of the Holy Land, Some of the spacious propagation of the Gospel, through Ethiopia, Egypt, India,
d n1 pp-f dt j n2 pp-f dt j n1, d pp-f dt j n1 pp-f dt n1, p-acp np1, np1, np1,
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and Grecia, in the time of the Apostles:
and Greece, in the time of the Apostles:
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some of the wide spreading of the triumphant banner of Iesus Christ, in these latter times, among the Arabians, Persians, and Indians:
Some of the wide spreading of the triumphant banner of Iesus christ, in these latter times, among the Arabians, Persians, and Indians:
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but who can write wherefore God hath giuen such iudgements to the King, and such righteousnesse to the Kings sonne;
but who can write Wherefore God hath given such Judgments to the King, and such righteousness to the Kings son;
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this were worth the Penne of a ready writer. this were worth the Pen of a ready writer.
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This wee all ought to doe, to offer vp our hands, and hearts, and all our aid to the King, and the Kings sonne.
This we all ought to do, to offer up our hands, and hearts, and all our aid to the King, and the Kings son.
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The Gospel is yet in bondage in our neighbour countries and states remote, and there is no Prince in the world of more assurance for Gods assistance, to teach his hands to warre, and his fingers to fight.
The Gospel is yet in bondage in our neighbour countries and states remote, and there is no Prince in the world of more assurance for God's assistance, to teach his hands to war, and his fingers to fight.
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There is none more likely to helpe, by the smell of his field, all zealous pietie,
There is none more likely to help, by the smell of his field, all zealous piety,
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and resolute integritie, that euery confident heart may say to him, who knoweth whether thou art come to the kingdome for such a time.
and resolute integrity, that every confident heart may say to him, who Knoweth whither thou art come to the Kingdom for such a time.
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In my weake meditations I haue found, that God hath fowen his diuers kinds of seeds in three sundry fields:
In my weak meditations I have found, that God hath fowen his diverse Kinds of seeds in three sundry fields:
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in Paradise, in the wide World, and in the soule of man.
in Paradise, in the wide World, and in the soul of man.
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987
In Paradise a pure man, in the world a pure word, and in the soule of man pure seedes of grace.
In Paradise a pure man, in the world a pure word, and in the soul of man pure seeds of grace.
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In Paradise, the first man Adam was made a liuing soule, without hang-bies of originall sinne,
In Paradise, the First man Adam was made a living soul, without hang-bies of original sin,
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or in-bred hostilities of strong preuaile.
or inbred hostilities of strong prevail.
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Therefore the complaint of mans fall is two-fold, one against mans securitie, the other against the Serpents enuie:
Therefore the complaint of men fallen is twofold, one against men security, the other against the Serpents envy:
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whilest Adam slept, the enuious man sowed tares. whilst Adam slept, the envious man sowed tares.
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Thus was man corrupt both within and without, in his body, and his soule, when the pure Adam receiued in the impure sting of sinne, Thus was man corrupt both within and without, in his body, and his soul, when the pure Adam received in the impure sting of sin,
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as Ishbosheth liuing, receiued in his sleepe his deaths wound. Man did not continue in honour, but became like vnto the beasts which perish.
as Ishbosheth living, received in his sleep his death's wound. Man did not continue in honour, but became like unto the beasts which perish.
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In the second field, the Lord hath bestowed his liuely word, of which the great sower saith himselfe, For this cause was I borne, and for this cause came I into the world. In the second field, the Lord hath bestowed his lively word, of which the great sour Says himself, For this cause was I born, and for this cause Come I into the world.
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Therefore well may we say, Except the Lord had reserued seed for vs, wee had beene as Sodome, and like to Gomorrha.
Therefore well may we say, Except the Lord had reserved seed for us, we had been as Sodom, and like to Gomorrha.
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996
Here then, among many indifferent questions of the Astrologers, I reioyce much in this one, to know where is the best influence of the heauens.
Here then, among many indifferent questions of the Astrologers, I rejoice much in this one, to know where is the best influence of the heavens.
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997
Many men haue many opinions, and if it may please you to accept mine among them all, I thinke the best is there where is a most plentifull prosemination of the word of God.
Many men have many opinions, and if it may please you to accept mine among them all, I think the best is there where is a most plentiful prosemination of the word of God.
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This is the sacred aspersion, wherewith the most parts of our nation is copiously sprinckled: Therefore Iacob shall reioyce, and Israel shall be glad.
This is the sacred aspersion, wherewith the most parts of our Nation is copiously sprinkled: Therefore Iacob shall rejoice, and Israel shall be glad.
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This was the pleasant meate and drinke, wherewith the King of the Prophets did cheere vp the hearts of his friends, and his owne: This was the pleasant meat and drink, wherewith the King of the prophets did cheer up the hearts of his Friends, and his own:
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he shewed his word vnto Iacob, his statutes and his iudgements vnto Israel: he showed his word unto Iacob, his statutes and his Judgments unto Israel:
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he hath not dealt so with euery nation, all people haue not had such wholesome influence.
he hath not dealt so with every Nation, all people have not had such wholesome influence.
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This was Ecclesiae gloria circumfluens & vbertim mala superans, the satiable riches of the Church.
This was Ecclesiae gloria circumfluens & vbertim mala superans, the satiable riches of the Church.
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Thus the mercy and kindnesse of the Lord doth follow vs, hee maketh our cuppe to ouerflowe.
Thus the mercy and kindness of the Lord does follow us, he makes our cup to overflow.
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Yea, this blessed influence filleth innumerable orchards full of figge-trees, Christian consciences full of the fauours & delights of God.
Yea, this blessed influence fills innumerable orchards full of figtrees, Christian Consciences full of the favours & delights of God.
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The word of God is a fig tree worth keeping, and tending, where we haue our daily nutriment and comfort, For he which keepeth the figge-tree shall eate the fruit thereof.
The word of God is a fig tree worth keeping, and tending, where we have our daily nutriment and Comfort, For he which Keepeth the Fig tree shall eat the fruit thereof.
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But shall I speake what I haue heard from the clamours of the wisdome of the world, That this great allowance of the word of God, is abundant and superfluous.
But shall I speak what I have herd from the clamours of the Wisdom of the world, That this great allowance of the word of God, is abundant and superfluous.
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To such I haue offered a bold (some will say a blinde) answere.
To such I have offered a bold (Some will say a blind) answer.
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That their wisedom is the sooles bable, which hath said in his heart, There is no God.
That their Wisdom is the sooles babble, which hath said in his heart, There is no God.
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There are too many wise men of the West, which hold opinion of common preaching, as some Philosophers doe of the light about the Southerne pole; There Are too many wise men of the West, which hold opinion of Common preaching, as Some Philosophers do of the Light about the Southern pole;
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That as by the absence of the Sunne there, the aire is not hindred in his light;
That as by the absence of the Sun there, the air is not hindered in his Light;
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so by the want of ordinary preaching, religion is not darkened in her beautie. Circa polum Australem, per absentiam solis non defieit lumen conueniens ad vitam felicem.
so by the want of ordinary preaching, Religion is not darkened in her beauty. Circa polum Australem, per absentiam solis non defieit lumen conueniens ad vitam felicem.
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Indeed some to compare much preaching, and too much Sun-shine together. Perpetua aestas omnia exurit: but the danger is more, ne perpetua hyeme omnia rigerent:
Indeed Some to compare much preaching, and too much Sunshine together. Perpetua Estas omnia exurit: but the danger is more, ne perpetua winter omnia rigerent:
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lest cold religion should be closed vp in frozen hearts, and in the want of the warmth of the word of God, this times deuotion become cold, and dead as ice.
lest cold Religion should be closed up in frozen hearts, and in the want of the warmth of the word of God, this times devotion become cold, and dead as ice.
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When I remember this miscreant conceipt, it seemeth to me like a fowle serpent, with a great bellie, full of young ones, all deuourers of faith.
When I Remember this miscreant conceit, it seems to me like a fowl serpent, with a great belly, full of young ones, all devourers of faith.
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Thus may you more easily vnderstand our Sauiours question, When the sonne of man commeth, shall he find faith on the earth? who knoweth not, that faith may be starued for want of the waters of comforts,
Thus may you more Easily understand our Saviour's question, When the son of man comes, shall he find faith on the earth? who Knoweth not, that faith may be starved for want of the waters of comforts,
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and pined for want of food, and choaked for want of spirit: if thou withdrawest thy breath, then we are gone.
and pined for want of food, and choked for want of Spirit: if thou withdrawest thy breath, then we Are gone.
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Thus mans breath departeth, he returneth to the earth, and his thoughts perish. Thus men breath departeth, he returns to the earth, and his thoughts perish.
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What then must wee haue nothing but reading of the most sure word of the Prophets, to take heed vnto? Yes beloued, I would be loth to say that we should be acquainted with no other businesse,
What then must we have nothing but reading of the most sure word of the prophets, to take heed unto? Yes Beloved, I would be loath to say that we should be acquainted with no other business,
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but reading, expounding, or hearing the word of God; as those Heretickes erred, which would haue nothing but praying.
but reading, expounding, or hearing the word of God; as those Heretics erred, which would have nothing but praying.
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I grant there must be Ortus & occasus Solis, a time to speake, and a time to keepe silence, a time to sowe, and a time to mowe. I grant there must be Ortus & Occasus Solis, a time to speak, and a time to keep silence, a time to sow, and a time to mow.
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Yet the word of God, as the Sunne, may not be too long downe, lest there be too much darkenesse,
Yet the word of God, as the Sun, may not be too long down, lest there be too much darkness,
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and cold ignorance, and indisposition to good manners.
and cold ignorance, and indisposition to good manners.
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And for a parting blowe, to those wise men (whose wisdom descendeth not from aboue, but is earthly, sensuall,
And for a parting blow, to those wise men (whose Wisdom Descendeth not from above, but is earthly, sensual,
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and deuillish) I would commend one answer more to them, more to the purpose. Their comparison is not well ioynted, because of the oddes betwixt Nature and Grace.
and devilish) I would commend one answer more to them, more to the purpose. Their comparison is not well jointed, Because of the odds betwixt Nature and Grace.
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The truth is cleare against all adders which stoppe their eares, that albeit there can be too much Sun, (it is pittie that euer faire weather should doe harme) too much prosperitie, and blasts of winde; The truth is clear against all Adders which stop their ears, that albeit there can be too much Sun, (it is pity that ever fair weather should do harm) too much Prosperity, and blasts of wind;
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yet can there neuer be too much faith, loue, obedience, neuer too much grace.
yet can there never be too much faith, love, Obedience, never too much grace.
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Therefore are there so many complaints of too little & manifold prayers, that grace may be multiplied vpon the Church.
Therefore Are there so many complaints of too little & manifold Prayers, that grace may be multiplied upon the Church.
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Now must I speake of the third field, in which Gods seed is sowen:
Now must I speak of the third field, in which God's seed is sown:
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This field is the soule of man, this is Gods field, All soules are mine. The Lord soweth seeds of grace purposely in our soules, that they may growe and out-growe our sinnes,
This field is the soul of man, this is God's field, All Souls Are mine. The Lord Soweth seeds of grace purposely in our Souls, that they may grow and outgrow our Sins,
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as seeds are sowen in their seasons to out-grow the weeds.
as seeds Are sown in their seasons to outgrow the weeds.
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Therefore euery one which is borne of God, doth no sinne, because his seed remaineth in him. Therefore every one which is born of God, does not sin, Because his seed remains in him.
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Heere then let all English people clap their hands, & sing lowd vnto God with a cheerfull voyce,
Here then let all English people clap their hands, & sing loud unto God with a cheerful voice,
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for this one instance of a Princely soule.
for this one instance of a Princely soul.
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In the troupes of many miraculous coniunctions, and oppositions, you may all behold some strange ones here.
In the troops of many miraculous Conjunctions, and oppositions, you may all behold Some strange ones Here.
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1035
Rare coniunctions of Maiestie and Humilitie, of Youth and Wisdome, of Temperance and yeares of lust to sin.
Rare Conjunctions of Majesty and Humility, of Youth and Wisdom, of Temperance and Years of lust to since.
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1036
What? Halcyons dayes in summer? It is reported that the Halcyon doth breed in winter,
What? Halcyons days in summer? It is reported that the Halcyon does breed in winter,
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and then there are daies of peace, then warres cease in all the world.
and then there Are days of peace, then wars cease in all the world.
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1038
In the daies of winter, of old age, then sinnes cease in microcosmo, the force of carnall desires are not so fierce against the soule:
In the days of winter, of old age, then Sins cease in microcosmo, the force of carnal Desires Are not so fierce against the soul:
p-acp dt n2 pp-f n1, pp-f j n1, cs n2 vvb p-acp fw-la, dt n1 pp-f j n2 vbr xx av j p-acp dt n1:
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1039
When the Almond tree shall flourish, concupiscence shall be driuen away. When the Almond tree shall flourish, concupiscence shall be driven away.
c-crq dt n1 n1 vmb vvi, n1 vmb vbi vvn av.
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1040
But Halcyons daies in summer, in youth health, strength, and plentie, peace and so brietie, in the times of strong rebellion, insurrections and skirmage; a passing coniunction: But Halcyons days in summer, in youth health, strength, and plenty, peace and so brietie, in the times of strong rebellion, insurrections and skirmage; a passing conjunction:
p-acp n2 n2 p-acp n1, p-acp n1 n1, n1, cc n1, n1 cc av n1, p-acp dt n2 pp-f j n1, n2 cc n1; dt j-vvg n1:
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1041
This can come to passe but onely one way, by which it is thus come to passe.
This can come to pass but only one Way, by which it is thus come to pass.
d vmb vvi pc-acp vvi cc-acp av-j crd n1, p-acp r-crq pn31 vbz av vvn pc-acp vvi.
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1042
The Prince is fastened to the head, knit with bands and ioynts, and increasing with the increasing of God.
The Prince is fastened to the head, knit with bans and Joints, and increasing with the increasing of God.
dt n1 vbz vvn p-acp dt n1, vvn p-acp n2 cc n2, cc vvg p-acp dt n-vvg pp-f np1.
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1043
Without exception this is a singular example of ioyfull astonishment, as S. Peters deliuerance was to be exempt out of the chaines of darknesse, when his friends thought his enemies were too strong against him.
Without exception this is a singular Exampl of joyful astonishment, as S. Peter's deliverance was to be exempt out of the chains of darkness, when his Friends Thought his enemies were too strong against him.
p-acp n1 d vbz dt j n1 pp-f j n1, c-acp np1 npg1 n1 vbds pc-acp vbi j av pp-f dt n2 pp-f n1, c-crq po31 n2 vvd po31 n2 vbdr av j p-acp pno31.
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1044
Is it not a wonder in our daies (infidelitate epicurismis luxuriante ac saepius ad atheismum vrgente) yet this incomparable Prince as a pillar of Gods house to stand fast,
Is it not a wonder in our days (infidelitate epicurismis luxuriante ac Saepius ad atheismum urgent) yet this incomparable Prince as a pillar of God's house to stand fast,
vbz pn31 xx dt n1 p-acp po12 n2 (fw-la fw-la fw-la fw-la fw-la fw-la fw-la j) av d j n1 p-acp dt n1 pp-f npg1 n1 pc-acp vvi av-j,
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1045
and as a mount that cannot be remoued.
and as a mount that cannot be removed.
cc p-acp dt n1 cst vmbx vbi vvn.
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1046
There are a thousand young plants in the Kingdome shaken as reeds, and daily wauering, are carried about with euery wind, as clouds without water;
There Are a thousand young plants in the Kingdom shaken as reeds, and daily wavering, Are carried about with every wind, as Clouds without water;
pc-acp vbr dt crd j n2 p-acp dt n1 vvn p-acp n2, cc av-j vvg, vbr vvn a-acp p-acp d n1, c-acp n2 p-acp n1;
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1047
& yet still the Prince groweth as an heauenly plant, which cannot be plucked vp. & yet still the Prince grows as an heavenly plant, which cannot be plucked up.
cc av av dt n1 vvz p-acp dt j n1, r-crq vmbx vbi vvn a-acp.
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1048
Looke on him all yee prosapiae nobiles, all whosoeuer ye be of noble pedegree, generous progenie,
Look on him all ye prosapiae nobiles, all whosoever you be of noble pedigree, generous progeny,
n1 p-acp pno31 d pn22 fw-la fw-la, d r-crq pn22 vbb pp-f j n1, j n1,
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1049
or religious ancestors, are not his actiue vertues before you so many Heroes, all singing NONLATINALPHABET. Now stirre and quit your forces well, To cut out sinne, and cast downe hell.
or religious Ancestors, Are not his active Virtues before you so many Heroes, all singing. Now stir and quit your forces well, To Cut out sin, and cast down hell.
cc j n2, vbr xx po31 j n2 p-acp pn22 av d n2, d j-vvg. av vvb cc vvb po22 n2 av, pc-acp vvi av n1, cc vvd a-acp n1.
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1050
And now look on him againe where you may perceiue an opposition like rare, as is the coniunction:
And now look on him again where you may perceive an opposition like rare, as is the conjunction:
cc av vvb p-acp pno31 av c-crq pn22 vmb vvi dt n1 av-j j, c-acp vbz dt n1:
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1051
duellum perpetuum, a most martiall combat betwixt opportunitie and sinne. These two are commonly in league, alter in alterius iactantes lumina vultus: Battle perpetuum, a most martial combat betwixt opportunity and sin. These two Are commonly in league, altar in alterius iactantes lumina vultus:
fw-la fw-la, dt av-ds j n1 p-acp n1 cc n1. np1 crd vbr av-j p-acp n1, vvb p-acp fw-la fw-la fw-la fw-la:
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1052
soothing vp one another as mutuall flatterers.
soothing up one Another as mutual Flatterers.
vvg p-acp crd j-jn c-acp j n2.
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1053
We shall seldome see these two to meet at any time without shaking of hands as friends;
We shall seldom see these two to meet At any time without shaking of hands as Friends;
pns12 vmb av vvi d crd pc-acp vvi p-acp d n1 p-acp vvg pp-f n2 c-acp n2;
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1054
and hardly are they separated, if the barres of law be not strong, and of sound vse against them.
and hardly Are they separated, if the bars of law be not strong, and of found use against them.
cc av vbr pns32 vvn, cs dt n2 pp-f n1 vbb xx j, cc pp-f j n1 p-acp pno32.
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1055
Such is the common greeting betwixt them, as betwixt Prosperity and Pride, which are seldome perswaded to part company.
Such is the Common greeting betwixt them, as betwixt Prosperity and Pride, which Are seldom persuaded to part company.
d vbz dt j n1 p-acp pno32, c-acp p-acp n1 cc n1, r-crq vbr av vvn pc-acp vvi n1.
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1056
There is one greeuous sorrow with which may parents are painted, that our youth doe beare in their thoughts NONLATINALPHABET, not NONLATINALPHABET, not virgins, but curtesans.
There is one grievous sorrow with which may Parents Are painted, that our youth do bear in their thoughts, not, not Virgins, but courtesans.
pc-acp vbz pi j n1 p-acp r-crq n1 n2 vbr vvn, cst po12 n1 vdb vvi p-acp po32 n2, xx, xx n2, cc-acp n2.
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1057
Now the least euill word to young men takes fire:
Now the least evil word to young men Takes fire:
av dt av-ds j-jn n1 p-acp j n2 vvz n1:
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1058
youth is, vt ignis ad torrem, as hastie to sinne as the dry brand to be kindled.
youth is, vt ignis ad torrem, as hasty to sin as the dry brand to be kindled.
n1 vbz, fw-la fw-la fw-la fw-la, p-acp j p-acp n1 p-acp dt j n1 pc-acp vbi vvn.
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1059
There is no need of vnchaste songs and wanton plaies to intice youth to wantonnes,
There is no need of unchaste songs and wanton plays to entice youth to wantonness,
pc-acp vbz dx n1 pp-f j n2 cc j-jn n2 pc-acp vvi n1 p-acp n1,
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1060
for they are apt to euil, Et quia facilè vulpes pirum comest, as wise to doe wickedly,
for they Are apt to evil, Et quia facilè vulpes pirum Comest, as wise to do wickedly,
c-acp pns32 vbr j p-acp j-jn, fw-la fw-la fw-la vvz fw-la vv2, p-acp j pc-acp vdi av-j,
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1061
as the Fox for his prey.
as the Fox for his prey.
c-acp dt n1 p-acp po31 n1.
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1062
Marke then, here is an happy marke for you all worth your aime, pearelesse youth with prudence to flie from euill,
Mark then, Here is an happy mark for you all worth your aim, peerless youth with prudence to fly from evil,
n1 av, av vbz dt j n1 p-acp pn22 d n1 po22 vvb, j n1 p-acp n1 pc-acp vvi p-acp n-jn,
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1063
when as at the same yeeres others doe basely flie to euill.
when as At the same Years Others do basely fly to evil.
c-crq c-acp p-acp dt d n2 n2-jn vdi av-j vvi p-acp j-jn.
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1064
Is not his praise and statue iustly raised, who doth mortifie his vnruly affections, when with such strong enemies, many of the strong young men are slaine.
Is not his praise and statue justly raised, who does mortify his unruly affections, when with such strong enemies, many of the strong young men Are slain.
vbz xx po31 n1 cc n1 av-j vvn, r-crq vdz vvi po31 j n2, c-crq p-acp d j n2, d pp-f dt j j n2 vbr vvn.
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1065
Many of the beautifull women & strong men haue perished in the power of those enemies, that the Prophet may sigh and lament;
Many of the beautiful women & strong men have perished in the power of those enemies, that the Prophet may sighs and lament;
av-d pp-f dt j n2 cc j n2 vhb vvn p-acp dt n1 pp-f d n2, cst dt n1 vmb vvi cc vvi;
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1066
O that mine head were full of water, and mine eies a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my people. Oh that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.
uh cst po11 n1 vbdr j pp-f n1, cc po11 n2 dt n1 pp-f n2, cst pns11 vmd vvi n1 cc n1 p-acp dt j-vvn pp-f dt n1 pp-f po11 n1.
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1067
Verily this young Prince doth with great ioy draw waters out of the welles of saluation;
Verily this young Prince does with great joy draw waters out of the wells of salvation;
av-j d j n1 vdz p-acp j n1 vvi n2 av pp-f dt n2 pp-f n1;
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1068
that though thousands fall on his right hand, and ten thousand at his left hand, yet the plague cannot come nigh him.
that though thousands fallen on his right hand, and ten thousand At his left hand, yet the plague cannot come High him.
cst cs crd n1 p-acp po31 j-jn n1, cc crd crd p-acp po31 j n1, av dt n1 vmbx vvi av-j pno31.
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1069
Say then this is the fairest white rocke of all our Albions white rocks to keepe out the inundations of our enemies.
Say then this is the Fairest white rock of all our Albions white Rocks to keep out the inundations of our enemies.
np1 av d vbz dt js j-jn n1 pp-f d po12 npg1 j-jn n2 pc-acp vvi av dt n2 pp-f po12 n2.
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1070
In a word, this is the Phenix bird (de thure viuens) which may teach you all when to make your flight from sinne. In a word, this is the Phoenix bird (the thure Living) which may teach you all when to make your flight from sin.
p-acp dt n1, d vbz dt n1 n1 (dt j n2) r-crq vmb vvi pn22 d c-crq pc-acp vvi po22 n1 p-acp n1.
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1071
Let not your flight bee in winter, in the sorrows of old age, and the sorrowes of the gray head.
Let not your flight be in winter, in the sorrows of old age, and the sorrows of the grey head.
vvb xx po22 n1 vbi p-acp n1, p-acp dt n2 pp-f j n1, cc dt n2 pp-f dt j-jn n1.
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1072
It is a pleasant song for young men to sing in the spring time of their liues:
It is a pleasant song for young men to sing in the spring time of their lives:
pn31 vbz dt j n1 p-acp j n2 pc-acp vvi p-acp dt n1 n1 pp-f po32 n2:
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1073
Our soule is escaped as a bird out of the snare of the fowler. Our soul is escaped as a bird out of the snare of the Fowler.
po12 n1 vbz vvn p-acp dt n1 av pp-f dt n1 pp-f dt n1.
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1074
Who can but praise those birds which liue in innocencie (grana comedentes pura) and hate to do euill? Who can but smile at the prospect of those fields which yeeld plentifull increase to euery greene hearbe for the vse of man,
Who can but praise those Birds which live in innocence (grana comedentes Pura) and hate to do evil? Who can but smile At the prospect of those fields which yield plentiful increase to every green herb for the use of man,
q-crq vmb cc-acp vvi d n2 r-crq vvb p-acp n1 (fw-it fw-la fw-la) cc n1 pc-acp vdi j-jn? q-crq vmb cc-acp vvi p-acp dt n1 pp-f d n2 r-crq vvb j n1 p-acp d j-jn n1 p-acp dt n1 pp-f n1,
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1075
and will allow no roome to harmefull weedes? Loe heere Iaacob and Iaacob are those birds, and those fields;
and will allow no room to harmful weeds? Loe Here Jacob and Jacob Are those Birds, and those fields;
cc vmb vvi dx n1 p-acp j n2? np1 av np1 cc np1 vbr d n2, cc d n2;
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1076
birds fethered, and fields clothed with the righteousnesse of Christ. Now compare all gardens with this field:
Birds feathered, and fields clothed with the righteousness of christ. Now compare all gardens with this field:
n2 vvn, cc n2 vvn p-acp dt n1 pp-f np1. av vvi d n2 p-acp d n1:
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1077
the gardens of the Kings of Iudah and Israel, or of Hashuerosh; all the delicate plots of the Aegyptian, Thebanes, Hesperines;
the gardens of the Kings of Iudah and Israel, or of Hashuerosh; all the delicate plots of the Egyptian, Thebans, Hesperines;
dt n2 pp-f dt n2 pp-f np1 cc np1, cc pp-f np1; d dt j n2 pp-f dt jp, njp2, np2;
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1078
the fields of Semiramis, Alcuines, or Spanish, or Italian gardens, of all the Romane deuices.
the fields of Semiramis, Alcuines, or Spanish, or Italian gardens, of all the Roman devices.
dt n2 pp-f np1, n2, cc jp, cc jp n2, pp-f d dt jp n2.
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1079
Some of these were, either fantasticall conceits and neuer were, or corruptible vanity and are not,
some of these were, either fantastical conceits and never were, or corruptible vanity and Are not,
d pp-f d vbdr, d j n2 cc av-x vbdr, cc j n1 cc vbr xx,
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1080
or momentarie existence and shall not be.
or momentary existence and shall not be.
cc j n1 cc vmb xx vbi.
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1081
But these two fields Iaacob and Iaacob with their gardener Christ Iesus betwixt them, are euerlasting fields: their Cedars, their high enterprises;
But these two fields Jacob and Jacob with their gardener christ Iesus betwixt them, Are everlasting fields: their Cedars, their high enterprises;
p-acp d crd n2 np1 cc np1 p-acp po32 n1 np1 np1 p-acp pno32, vbr j n2: po32 n2, po32 j n2;
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1082
their hisope, their lowly endeauours of grace shall neuer perish.
their Hyssop, their lowly endeavours of grace shall never perish.
po32 n1, po32 j n2 pp-f n1 vmb av-x vvi.
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1083
Their leafe shall not fall, and beeing placed by the water side Iacob shall bring forth his fruit in due season, his fruit righteousnesse, and the end euerlasting life.
Their leaf shall not fallen, and being placed by the water side Iacob shall bring forth his fruit in due season, his fruit righteousness, and the end everlasting life.
po32 n1 vmb xx vvi, cc vbg vvn p-acp dt n1 n1 np1 vmb vvi av po31 n1 p-acp j-jn n1, po31 n1 n1, cc dt n1 j n1.
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1084
Behold, the smell of my sonne is as the smell of a field. And heere I take my leaue of this field.Behold, the smell of my son is as the smell of a field. And Here I take my leave of this field.
vvb, dt n1 pp-f po11 n1 vbz p-acp dt n1 pp-f dt n1. cc av pns11 vvb po11 n1 pp-f d n1.
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1085
Now let vs lie downe in peace: The field which the Lord hath blessed. I am at the last to speake of blessing:
Now let us lie down in peace: The field which the Lord hath blessed. I am At the last to speak of blessing:
av vvb pno12 vvi a-acp p-acp n1: dt n1 r-crq dt n1 vhz vvn. pns11 vbm p-acp dt ord pc-acp vvi pp-f n1:
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1086
this the fourth riuer that runneth softly, in valle benedictionis, in the fall of Gods blessings.
this the fourth river that Runneth softly, in valle benedictionis, in the fallen of God's blessings.
d dt ord n1 cst vvz av-j, p-acp uh fw-la, p-acp dt n1 pp-f npg1 n2.
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1087
This the riuer of peace, which runneth softly as the waters of Siloe:
This the river of peace, which Runneth softly as the waters of Siloe:
np1 dt n1 pp-f n1, r-crq vvz av-j p-acp dt n2 pp-f np1:
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1088
I could wish you all wel bathed in this water, and so commend you to the grace of our English Paradise.
I could wish you all well bathed in this water, and so commend you to the grace of our English Paradise.
pns11 vmd vvi pn22 d av vvn p-acp d n1, cc av vvb pn22 p-acp dt n1 pp-f po12 jp n1.
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1089
If I should beginne this Treatise as Bonauenture for good speede hath taught me, I might commend the blessings of peace;
If I should begin this Treatise as Bonaventure for good speed hath taught me, I might commend the blessings of peace;
cs pns11 vmd vvi d n1 c-acp np1 p-acp j n1 vhz vvn pno11, pns11 vmd vvi dt n2 pp-f n1;
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1090
that it is the language of heauen, the treasure of Christ, and the faire path of God.
that it is the language of heaven, the treasure of christ, and the fair path of God.
cst pn31 vbz dt n1 pp-f n1, dt n1 pp-f np1, cc dt j n1 pp-f np1.
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1091
By the vertue of peace the warfare betwixt God and man is well ended, and betwixt man and man is well decided.
By the virtue of peace the warfare betwixt God and man is well ended, and betwixt man and man is well decided.
p-acp dt n1 pp-f n1 dt n1 p-acp np1 cc n1 vbz av vvd, cc p-acp n1 cc n1 vbz av vvn.
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1092
Hee which knew how much the righteousnesse of God is in loue with peace, would with all his heart desire peace, with this righteousnesse of God.
He which knew how much the righteousness of God is in love with peace, would with all his heart desire peace, with this righteousness of God.
pns31 r-crq vvd c-crq av-d dt n1 pp-f np1 vbz p-acp n1 p-acp n1, vmd p-acp d po31 n1 vvi n1, p-acp d n1 pp-f np1.
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1093
This attonement betwixt God and man, which our peace-maker hath made for Iaacob, is concluded in this blessed word blessed as a blessing of all blessings.
This atonement betwixt God and man, which our peacemaker hath made for Jacob, is concluded in this blessed word blessed as a blessing of all blessings.
d n1 p-acp np1 cc n1, r-crq po12 n1 vhz vvn p-acp np1, vbz vvn p-acp d j-vvn n1 j-vvn p-acp dt n1 pp-f d n2.
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1094
The word is ambiguous in our English tongue, and therefore must be resolued into his proprieties.
The word is ambiguous in our English tongue, and Therefore must be resolved into his proprieties.
dt n1 vbz j p-acp po12 jp n1, cc av vmb vbi vvn p-acp po31 n2.
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1095
Sometime blessing is the meanes to happinesse, and sometime happinesse itselfe. When it is the meanes, it is benediction, as it is heere;
Sometime blessing is the means to happiness, and sometime happiness itself. When it is the means, it is benediction, as it is Here;
av n1 vbz dt n2 p-acp n1, cc av n1 px31. c-crq pn31 vbz dt n2, pn31 vbz n1, c-acp pn31 vbz av;
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1096
and when it is happinesse, it is beatitude, as in other places. Beatitude est summus finis rationalis creaturae tantum. Benedictio est aliarum creaturarum.
and when it is happiness, it is beatitude, as in other places. Beatitude est Summus finis rationalis creaturae Tantum. Benediction est aliarum creaturarum.
cc c-crq pn31 vbz n1, pn31 vbz n1, c-acp p-acp j-jn n2. n1 fw-la fw-la fw-la fw-la fw-la fw-la. np1 fw-la fw-la fw-la.
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1097
The reasonable creature onely can be blessed with beatitude; the other creatures also with benediction; as the field, garden, cattell, basket and store;
The reasonable creature only can be blessed with beatitude; the other creatures also with benediction; as the field, garden, cattle, basket and store;
dt j n1 av-j vmb vbi vvn p-acp n1; dt j-jn n2 av p-acp n1; c-acp dt n1, n1, n2, n1 cc n1;
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1098
or the day, as the sabbath, or the iourney, as Iaacobs was. This is short measure in respect of the other, for euery beatitude is a benediction,
or the day, as the Sabbath, or the journey, as Iaacobs was. This is short measure in respect of the other, for every beatitude is a benediction,
cc dt n1, c-acp dt n1, cc dt n1, c-acp npg1 vbds. d vbz j n1 p-acp n1 pp-f dt n-jn, c-acp d n1 vbz dt n1,
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1099
but they cannot be conuerted equally. One of these is more common then the other, as there are many motions to one end.
but they cannot be converted equally. One of these is more Common then the other, as there Are many motions to one end.
cc-acp pns32 vmbx vbi vvn av-j. crd pp-f d vbz av-dc j cs dt n-jn, c-acp pc-acp vbr d n2 p-acp crd n1.
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1100
The motions are more common then the end, for they either few or more may bee often hit, the end seldome,
The motions Are more Common then the end, for they either few or more may be often hit, the end seldom,
dt n2 vbr av-dc j cs dt n1, c-acp pns32 d d cc dc vmb vbi av vvn, dt n1 av,
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1101
and neuer but at the last cast.
and never but At the last cast.
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A man may attaine to some meanes, & to no end, to some benediction, and to no beatitude,
A man may attain to Some means, & to no end, to Some benediction, and to no beatitude,
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as they which runne and runne short;
as they which run and run short;
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or as the archer, which hauing the blessing of strength, shooteth many arrowes at the marke, and all beside.
or as the archer, which having the blessing of strength, shoots many arrows At the mark, and all beside.
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In some places you may finde him a blessed man whom the Lord hath inlarged with many gifts;
In Some places you may find him a blessed man whom the Lord hath enlarged with many Gifts;
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as to increase and multiply in many children, riches, honours, dominions:
as to increase and multiply in many children, riches, honours, Dominions:
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Happy are the people which are in such a case, yea happie is the man which hath his quiuer full of them. Happy Are the people which Are in such a case, yea happy is the man which hath his quiver full of them.
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This happinesse is translated beatitude, and yet is but temporary, extending to this present life onely.
This happiness is translated beatitude, and yet is but temporary, extending to this present life only.
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But this blessing is commonly called benediction, as the Fathers and Schoolmen expound it. Benedictio Dei est donorum eius collatio, vel multiplicatio.
But this blessing is commonly called benediction, as the Father's and Schoolmen expound it. Benediction Dei est Donorum eius collatio, vel multiplicatio.
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In some places the blessed man is hee whom God hath enriched with eternall blessings:
In Some places the blessed man is he whom God hath enriched with Eternal blessings:
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that hee is an happy man for the discharge of his debts, and the accomplishment of his duties. The discharge:
that he is an happy man for the discharge of his debts, and the accomplishment of his duties. The discharge:
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Blessed is the man whose iniquities are forgiuen. The accomplishment: Blessed is the man whose iniquities Are forgiven. The accomplishment:
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Blessed is the man that doth not walke in the counsell of the vngodly, but his delight is in the law of the Lord. Blessed is the man that does not walk in the counsel of the ungodly, but his delight is in the law of the Lord.
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This man thus discharged and accomplished, is the blessed subiect into which beatus and benedictus are vnited into one.
This man thus discharged and accomplished, is the blessed Subject into which beatus and benedictus Are united into one.
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As in the name of Ascher there is both blessing and happinesse, benediction and beatitude, NONLATINALPHABET and NONLATINALPHABET Ah blessed am I for the daughters will blesse me, and shee called his name Ascher, blessednesse.
As in the name of Ascher there is both blessing and happiness, benediction and beatitude, and Ah blessed am I for the daughters will bless me, and she called his name Ascher, blessedness.
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Blessednesse indeed if we consider the substance, for Ascher was a figure of Christ, who enriched vs with his riches, that it is said of him excellently: Blessedness indeed if we Consider the substance, for Ascher was a figure of christ, who enriched us with his riches, that it is said of him excellently:
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His bread shall be fat, and hee shall giue pleasures for a King. To this purpose are heere discussed both an history and a mystery.His bred shall be fat, and he shall give pleasures for a King. To this purpose Are Here discussed both an history and a mystery.
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In the history diuitiae mundi, in the mysterie deliciae Christi: who can be better vnderstood in the full accomplishment of all the Christ, in whom are hid all the treasures? He is the Pearle of great prize, which saith of himselfe: In the history diuitiae mundi, in the mystery Deliciae Christ: who can be better understood in the full accomplishment of all the christ, in whom Are hid all the treasures? He is the Pearl of great prize, which Says of himself:
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Riches and honour are with mee, euen durable riches and righteousnesse. Huius inopia ditat, fames satiat, mors viuificat. Riches and honour Are with me, even durable riches and righteousness. Huius inopiam ditat, Fames satiat, mors viuificat.
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This is Ascher, his bread shall be fat, and hee shall giue pleasures for a King:
This is Ascher, his bred shall be fat, and he shall give pleasures for a King:
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Ipse est panis pinguis qui mentes fidelium impinguat. Ipse est Paris pinguis qui mentes Fidelium impinguat.
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In this Mountaine shall the Lord of Hoasts make a feast of fat things, full of marrow and wines fined and purified to all his people.
In this Mountain shall the Lord of Hosts make a feast of fat things, full of marrow and wines fined and purified to all his people.
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He giueth pleasures vnto Kings pascit thronos, potestates, virtutes, angelos; who feedeth Patriarks, Kings, Prophets, and the Princes of beleeuers.
He gives pleasures unto Kings pascit Thrones, potestates, Virtues, Angels; who feeds Patriarchs, Kings, prophets, and the Princes of believers.
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Thus may you perceiue blessing and blessednesse well met in him, who hath in himselfe such power of blessing, that he can make others blessed.
Thus may you perceive blessing and blessedness well met in him, who hath in himself such power of blessing, that he can make Others blessed.
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This happinesse is the high crowne of immortality, which wee all desire to reach, as Hester did the top of her husbands Scepter.
This happiness is the high crown of immortality, which we all desire to reach, as Esther did the top of her Husbands Sceptre.
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The meanes whereby this blessing is inclined to vs, and the staires whereby wee climbe vp to it, are mercies and graces gifts of Gods blessing.
The means whereby this blessing is inclined to us, and the stairs whereby we climb up to it, Are Mercies and graces Gifts of God's blessing.
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In these the Lord beckneth to vs, to come to him as Ahashuerosh held out the golden Scepter to the Queene:
In these the Lord beckneth to us, to come to him as Ahasuerus held out the golden Sceptre to the Queen:
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So Hester drewe neere and touched the top of the Scepter.
So Esther drew near and touched the top of the Sceptre.
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Many naturall men haue troubled themselues in vaine, with many examinations of this blessednesse to proue what it is.
Many natural men have troubled themselves in vain, with many examinations of this blessedness to prove what it is.
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I may not stand here to rip vp the secrets of profound Philosophers, from whose curious eies were hidden those treasures which they neuer found.
I may not stand Here to rip up the secrets of profound Philosophers, from whose curious eyes were hidden those treasures which they never found.
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Therefore they neuer had true peace:
Therefore they never had true peace:
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for the way of peace haue they not knowne, they are all gone out of the way. for the Way of peace have they not known, they Are all gone out of the Way.
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Their highest point neerest to our truth is this;
Their highest point nearest to our truth is this;
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that man hath no true blessednesse vntill hee be ioyned to the first of all things that can be vnderstood.
that man hath no true blessedness until he be joined to the First of all things that can be understood.
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This is an high flight, and far beyond the sublunary thoughts of baser mindes, yet far short of the mount of true Diuinity.
This is an high flight, and Far beyond the sublunary thoughts of baser minds, yet Far short of the mount of true Divinity.
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1136
God is blessednesse it selfe, and to bee vnited vnto God is the perfect blessednesse of man in Iesus Christ Emanuel, to knowe him, confesse him, and delight in him.
God is blessedness it self, and to be united unto God is the perfect blessedness of man in Iesus christ Emmanuel, to know him, confess him, and delight in him.
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But God is the obiect of mans faith, not the subiect of his intellect: the heart of man is too narrow a circumference to compasse God in his vnderstanding.
But God is the Object of men faith, not the Subject of his intellect: the heart of man is too narrow a circumference to compass God in his understanding.
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Therefore is Gods name incomparable, I am that I am, in the Present tence, whom no power can shift out.
Therefore is God's name incomparable, I am that I am, in the Present tense, whom no power can shift out.
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Some haue translated more properly, I will be, who I will be:
some have translated more properly, I will be, who I will be:
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to shew that God is able of himselfe to hold his being and happinesse against all rebellion, Stabilis { que } manet daens cuncta moueri.
to show that God is able of himself to hold his being and happiness against all rebellion, Stabilis { que } manet daens Everything moueri.
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To this purpose is that spoken of God; Dei esse est, dissimiliter nunquā esse; with God is no variablenes.
To this purpose is that spoken of God; Dei esse est, dissimiliter nunquā esse; with God is no variableness.
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Here then let vs acknowledge by faith, more then all those deepe schollers could reach by reason that our blessednesse is in our vnion with God, our peace which passeth all vnderstanding.
Here then let us acknowledge by faith, more then all those deep Scholars could reach by reason that our blessedness is in our Union with God, our peace which passes all understanding.
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Among the secrets in the reueiled word, these two are great. One the hypostaticall vnion of two natures, that the word is made flesh. The other is our spirituall NONLATINALPHABET, our sure copulation with Christ without confusion.
Among the secrets in the revealed word, these two Are great. One the hypostatical Union of two nature's, that the word is made Flesh. The other is our spiritual, our sure copulation with christ without confusion.
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That is a mystery beyond naturall capacitie, only entertained by faith in the Church.
That is a mystery beyond natural capacity, only entertained by faith in the Church.
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This is also a great mystery resembled in short patternes of the head and members knit, of the husband and wife vnited.
This is also a great mystery resembled in short patterns of the head and members knit, of the husband and wife united.
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In this exact and present worke, there are two bonds; one on Gods part; & the other on ours.
In this exact and present work, there Are two bonds; one on God's part; & the other on ours.
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Ex parte Christi Sp. S. ex parte nostra fides nostra est vnionis vinculum. Ex parte Christ Spa S. ex parte nostra fides nostra est vnionis vinculum.
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Thus by the twist of Gods holy spirit, and our hallowed faith, we are made one with Christ,
Thus by the twist of God's holy Spirit, and our hallowed faith, we Are made one with christ,
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and he is made vnto vs redemption, sanctification, wisdome and righteousnes.
and he is made unto us redemption, sanctification, Wisdom and righteousness.
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Wherefore are these wonders come to passe but for our happinesse, which cannot be had any where but in God the fountaine of blessednesse. Wherefore Are these wonders come to pass but for our happiness, which cannot be had any where but in God the fountain of blessedness.
q-crq vbr d n2 vvb pc-acp vvi cc-acp p-acp po12 n1, r-crq vmbx vbi vhn d c-crq p-acp p-acp np1 dt n1 pp-f n1.
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There doe wee daily tender vnto God that paiment of soueraigntie which we may not yeeld to any other. God is sufficient;
There do we daily tender unto God that payment of sovereignty which we may not yield to any other. God is sufficient;
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so is none but he sufficient of himselfe, so is none but himselfe sufficient for himselfe and for others;
so is none but he sufficient of himself, so is none but himself sufficient for himself and for Others;
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so is none other sufficient for himselfe and for all, and so are not all beside him, put all together:
so is none other sufficient for himself and for all, and so Are not all beside him, put all together:
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1154
This is our God: (Lord who is like vnto thee!) Qui sedet in coelo repletiue;
This is our God: (Lord who is like unto thee!) Qui sedet in coelo repletive;
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1155
that heauen and earth are full of the maiestie of his glory.
that heaven and earth Are full of the majesty of his glory.
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This is our God (worship him all yee gods) who sits aboue, and holdeth blessednes a faire marke in his hand, This is our God (worship him all ye God's) who sits above, and holds blessedness a fair mark in his hand,
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for vs all to runne vnto. We must all runne; this life is the course; heauen is the goale.
for us all to run unto. We must all run; this life is the course; heaven is the goal.
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1158
Expectat nos Deus pater vt haeredes, filius vt fratres, Sp. sanctus vt vnctos: And here we are made a spectacle to the world, to Angels, and to men.Expects nos Deus pater vt haeredes, filius vt Brothers, Spa Sanctus vt vnctos: And Here we Are made a spectacle to the world, to Angels, and to men.
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1159
Will you behold two runners, Iacob and Iacob both running after the Roe? Christ is the Roe which runs before them both in the race of happinesse,
Will you behold two runners, Iacob and Iacob both running After the Roe? christ is the Roe which runs before them both in the raze of happiness,
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1160
like a Roe on the mountaines of Bether. So did Iacob runne, and hath obtained by faith:
like a Roe on the Mountains of Behter. So did Iacob run, and hath obtained by faith:
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so doth Iacob runne that he may obtaine by faith. Lord let him so runne that he may obtaine.
so does Iacob run that he may obtain by faith. Lord let him so run that he may obtain.
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1162
O all yee vacant triflers of the world:
Oh all ye vacant triflers of the world:
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why stand you heere idle as the men in the market place? What stand you for gazing one on another as Iosephs brethren.
why stand you Here idle as the men in the market place? What stand you for gazing one on Another as Joseph's brothers.
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We must all labour in the vine yard, that we may receiue wages, all striue that we may be crowned, all bee exercised that we may be in breath, non incipientibus sed proficientibus. We must be I organimous, that we may continue to the end & be blessed.
We must all labour in the vine yard, that we may receive wages, all strive that we may be crowned, all be exercised that we may be in breath, non incipientibus sed proficientibus. We must be I organimous, that we may continue to the end & be blessed.
pns12 vmb d n1 p-acp dt n1 n1, cst pns12 vmb vvi n2, d vvb cst pns12 vmb vbi vvn, d vbb vvn cst pns12 vmb vbi p-acp n1, fw-fr fw-la fw-la fw-la. pns12 vmb vbi pns11 j, cst pns12 vmb vvi p-acp dt n1 cc vbi vvn.
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Thus did the Apostle runne and continue to his ioy: I haue finished my course: qui amat ardentius currit velocius:
Thus did the Apostle run and continue to his joy: I have finished my course: qui amat Ardentius Currit velocius:
av vdd dt n1 vvn cc vvi p-acp po31 n1: pns11 vhb vvn po11 n1: fw-la fw-la fw-la n1 fw-la:
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loue and great reward makes labour light, the reward is blessednesse.
love and great reward makes labour Light, the reward is blessedness.
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But it is high time to step out of this digression, from the marke to the meanes, from beatus to benedictus. There are apparant vnto vs in holy Scripture diuers blessings of diuers kindes.
But it is high time to step out of this digression, from the mark to the means, from beatus to benedictus. There Are apparent unto us in holy Scripture diverse blessings of diverse Kinds.
p-acp pn31 vbz j n1 pc-acp vvi av pp-f d n1, p-acp dt n1 p-acp dt n2, p-acp fw-la p-acp fw-la. pc-acp vbr j p-acp pno12 p-acp j n1 j n2 pp-f j n2.
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Some are of the Superiour to the inferiour, some of the inferiour to the Superiour, and some of the equall to the equall.
some Are of the Superior to the inferior, Some of the inferior to the Superior, and Some of the equal to the equal.
d vbr pp-f dt j-jn p-acp dt j-jn, d pp-f dt j-jn p-acp dt j-jn, cc d pp-f dt j-jn p-acp dt j-jn.
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All these haue their speciall distinctions and vse.
All these have their special Distinctions and use.
av-d d vhb po32 j n2 cc n1.
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When the vnderling doth acknowledge the goodnesse of the Superiour, and sendeth vp to him thankes and praise for his kindnesse, this seruice is called the blessing of reuerence.
When the underling does acknowledge the Goodness of the Superior, and sends up to him thanks and praise for his kindness, this service is called the blessing of Reverence.
c-crq dt n1 vdz vvi dt n1 pp-f dt j-jn, cc vvz a-acp p-acp pno31 n2 cc n1 p-acp po31 n1, d n1 vbz vvn dt n1 pp-f n1.
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Thus the Prophet doth blesse God. My soule blesse thou the Lord.
Thus the Prophet does bless God. My soul bless thou the Lord.
av dt n1 vdz vvi np1. po11 n1 vvb pns21 dt n1.
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And such a sacrifice of praise is that in the melodious hymme of our praier book:
And such a sacrifice of praise is that in the melodious Hymn of our prayer book:
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O all yee workes of the Lord, blesse yee the Lord. Oh all ye works of the Lord, bless ye the Lord.
uh av-d pn22 n2 pp-f dt n1, vvb pn22 dt n1.
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The other blessing betwixt equals is termed benedictio charitatis, when one good christian doth pray for an other,
The other blessing betwixt equals is termed Benediction charitatis, when one good christian does pray for an other,
dt j-jn n1 p-acp n2-jn vbz vvn fw-la fw-la, c-crq crd j njp vdz vvi p-acp dt n-jn,
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as Saint Peters counsell is blesse, and Saint Pauls, yea blesse I say and curse not.
as Saint Peter's counsel is bless, and Saint Paul's, yea bless I say and curse not.
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But heere I may but touch and goe.
But Here I may but touch and go.
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The first blessing of the Superiour to the inferiour hath this branch also, as blessing of absolute power,
The First blessing of the Superior to the inferior hath this branch also, as blessing of absolute power,
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and blessing of authority, committed more or lesse.
and blessing of Authority, committed more or less.
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Blessing of absolute power hath in himselfe his preferment aboue all blessings, as heauen which droppeth on the highest trees, hath his preheminence aboue all effusions and drops of trees or mountaines.
Blessing of absolute power hath in himself his preferment above all blessings, as heaven which drops on the highest trees, hath his pre-eminence above all effusions and drops of trees or Mountains.
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Euery good and perfect gift discendeth downe from aboue to the parts below; Every good and perfect gift Descendeth down from above to the parts below;
d j cc j n1 vvz a-acp p-acp a-acp p-acp dt n2 a-acp;
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from heauen to earth, as the precious ointment went downe from the top of Aarons head to the beard, & the skirts of his clothing.
from heaven to earth, as the precious ointment went down from the top of Aaron's head to the beard, & the skirts of his clothing.
p-acp n1 p-acp n1, c-acp dt j n1 vvd a-acp p-acp dt n1 pp-f npg1 n1 p-acp dt n1, cc dt n2 pp-f po31 n1.
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This blessing of absolute power is Gods onely to giue, who at his pleasure can bestow temporall or eternall gifts.
This blessing of absolute power is God's only to give, who At his pleasure can bestow temporal or Eternal Gifts.
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Sometimes temporall, vpon the creatures for man, or vpon man in the vse of the creatures.
Sometime temporal, upon the creatures for man, or upon man in the use of the creatures.
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Sometimes eternall vpon the Saints, as he blessed the elect with all spirituall blessings in Christ, chosen before the foundations of the world. Sometime Eternal upon the Saints, as he blessed the elect with all spiritual blessings in christ, chosen before the foundations of the world.
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This blessing hath no match and therefore it is said, benedicere Dei est causare bonitatē: there is none but God which can create goodnesse in man. This blessing hath no match and Therefore it is said, benedicere Dei est causare bonitatē: there is none but God which can create Goodness in man.
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The other Superiour blessing is by commission to Gods Deputies, which blessing is either more-common, or more rare.
The other Superior blessing is by commission to God's Deputies, which blessing is either more-common, or more rare.
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The common blessing is praier, sent as an Angell to fetch the blessing of God from the top of the ladder in heauen, to the foot of the ladder on earth.
The Common blessing is prayer, sent as an Angel to fetch the blessing of God from the top of the ladder in heaven, to the foot of the ladder on earth.
dt j n1 vbz n1, vvn p-acp dt n1 p-acp vvb dt n1 pp-f np1 p-acp dt n1 pp-f dt n1 p-acp n1, p-acp dt n1 pp-f dt n1 p-acp n1.
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Thus the superiours in the Church (for which cause we thinke superiority expedient) do pray for the blessing of God inward and outward,
Thus the superiors in the Church (for which cause we think superiority expedient) do pray for the blessing of God inward and outward,
av dt n2-jn p-acp dt n1 (c-acp r-crq n1 pns12 vvb n1 j) vdb vvi p-acp dt n1 pp-f np1 j cc j,
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and ex officio, doe shew that God will bestow them wich are necessary.
and ex Officio, do show that God will bestow them which Are necessary.
cc fw-la fw-la, vdb vvi cst np1 vmb vvi pno32 r-crq vbr j.
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This blessing is dayly or ought to bee, of Kings to their subiects, Pastors to their flocke, and Parents to their children.
This blessing is daily or ought to be, of Kings to their Subjects, Pastors to their flock, and Parents to their children.
d n1 vbz j cc vmd pc-acp vbi, pp-f n2 p-acp po32 n2-jn, ng1 p-acp po32 n1, cc n2 p-acp po32 n2.
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The blessing of the King to his subiects, as Ioshuah blessed the Rubenites: as Dauid blessed the people in the name of the Lord;
The blessing of the King to his Subjects, as Joshua blessed the Reubenites: as David blessed the people in the name of the Lord;
dt n1 pp-f dt n1 p-acp po31 n2-jn, c-acp np1 vvn dt np1: p-acp np1 vvn dt n1 p-acp dt n1 pp-f dt n1;
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or as Salomon blessed all the congregation of Israel.
or as Solomon blessed all the congregation of Israel.
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Thus shall the King prolong his daies in the kingdome, and his sonnes in the middest of Jsrael.
Thus shall the King prolong his days in the Kingdom, and his Sons in the midst of Israel.
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The blessing of the Pastor to the flock, ought to be as Aaron blessed the people at Gods appointment,
The blessing of the Pastor to the flock, ought to be as Aaron blessed the people At God's appointment,
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as Moses and Aaron blessed the people when the glory of the Lord appeared, and as Melchisedec blessed Abraham, the Priest of the most high God met Abraham &c. & blessed him.
as Moses and Aaron blessed the people when the glory of the Lord appeared, and as Melchizedek blessed Abraham, the Priest of the most high God met Abraham etc. & blessed him.
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This blessing when it is directed according to the prescript and allowance of the word of God, is then of great power by the power of God annexed by promise.
This blessing when it is directed according to the prescript and allowance of the word of God, is then of great power by the power of God annexed by promise.
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The blessing of parents to their children is also of good vse, and commendable among vs in England,
The blessing of Parents to their children is also of good use, and commendable among us in England,
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for the good speede commonly obserued in these blessings. Apud Britannos inprimis sacra antiquitatis vestigia etiamnum hodie clara in hac parte sunt:
for the good speed commonly observed in these blessings. Apud Britannos inprimis sacra antiquitatis vestigia etiamnum hodie Clara in hac parte sunt:
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The Britanes are most honourable aboue all Nations, for the continuance of this holy ordinance. The Britains Are most honourable above all nations, for the Continuance of this holy Ordinance.
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This is without all doubt an holy order which the Lord ordeined from the beginning, that children might bee preserued within the compasse of dutifull obedience to their parents,
This is without all doubt an holy order which the Lord ordained from the beginning, that children might be preserved within the compass of dutiful Obedience to their Parents,
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and might esteeme greatly of their great office ouer them.
and might esteem greatly of their great office over them.
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Moreouer this obseruation beeing a comely correspondence to the fifth commandement, doth thereby approue it self, that in our religion it should not be neglected or reputed a stranger.
Moreover this observation being a comely correspondence to the fifth Commandment, does thereby approve it self, that in our Religion it should not be neglected or reputed a stranger.
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And this is more manifest by the reasons of the Wise man, in which hee lappeth his counsels for the precious estimation of the parents blessing.
And this is more manifest by the Reasons of the Wise man, in which he lappeth his Counsels for the precious estimation of the Parents blessing.
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For the blessing of the father establisheth the house of the children, and the mothers curse rooteth out the foundations. For the blessing of the father Establisheth the house of the children, and the mother's curse roots out the foundations.
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I might here lift vp some monuments, on which it hath been proued and written,
I might Here lift up Some monuments, on which it hath been proved and written,
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how the blessings & curses of parents haue kindled fire of heauen or hell, as if Gods will and the parents were all one.
how the blessings & curses of Parents have kindled fire of heaven or hell, as if God's will and the Parents were all one.
c-crq dt n2 cc n2 pp-f n2 vhb vvn n1 pp-f n1 cc n1, c-acp cs n2 vmb cc dt n2 vbdr d crd.
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In this purpose an heathen speaketh as if he had been a Diuine, in the skill of secrets:
In this purpose an heathen speaks as if he had been a Divine, in the skill of secrets:
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Si affirmabit pater aduersus nos, pati nos oportet, quod ille faciat, cuius potestas plus potest. God doth iustly effect that which man doth iustly craue.Si affirmabit pater Adversus nos, pati nos oportet, quod Isle Faciat, cuius potestas plus potest. God does justly Effect that which man does justly crave.
fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la n1, crd fw-la fw-fr fw-la. np1 vdz av-j vvi d r-crq n1 vdz av-j vvi.
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But of all blessings by commission, that is the highest, and of most power which is called the Patriarchall, or Propheticall blessing.
But of all blessings by commission, that is the highest, and of most power which is called the Patriarchal, or Prophetical blessing.
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With this blessing Isaac blessed Iaacob and Iaacob after blessed his sonnes.
With this blessing Isaac blessed Jacob and Jacob After blessed his Sons.
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This is called a blessing of excellency, for that those holy men indued with the spirit of Prophesie, did blesse with the blessing of God, which could not be supplanted.
This is called a blessing of excellency, for that those holy men endued with the Spirit of Prophesy, did bless with the blessing of God, which could not be supplanted.
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I haue blessed him and he shall be blessed. These blessings were as delectable nuts in the Church;I have blessed him and he shall be blessed. These blessings were as delectable nuts in the Church;
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because in them beeing words of men, there was deliuered the blessing of God, as the kirnell in the nut:
Because in them being words of men, there was Delivered the blessing of God, as the kirnell in the nut:
c-acp p-acp pno32 vbg n2 pp-f n2, pc-acp vbds vvn dt n1 pp-f np1, p-acp dt n1 p-acp dt n1:
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So that Iaacob gone towards his blessing might say, I went downe into the garden of nuts.
So that Jacob gone towards his blessing might say, I went down into the garden of nuts.
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The Lord had so enacted the couenant of grace with those gracious fathers, that it did rest in custodie, vt sanctum depositum, as an holy pledge deliuered in trust.
The Lord had so enacted the Covenant of grace with those gracious Father's, that it did rest in custody, vt sanctum depositum, as an holy pledge Delivered in trust.
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They by their solemne blessing, might conuey this treasure to their posterities, in whose families the Church and life of saith was to continue till Christ his comming.
They by their solemn blessing, might convey this treasure to their Posterities, in whose families the Church and life of Says was to continue till christ his coming.
pns32 p-acp po32 j n1, vmd vvi d n1 p-acp po32 n2, p-acp rg-crq n2 dt n1 cc n1 pp-f vvz vbds pc-acp vvi p-acp np1 po31 n-vvg.
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Thus Noah blessed his sonne Sem before, and Moses blessed the twelue Tribes after.
Thus Noah blessed his son Sem before, and Moses blessed the twelue Tribes After.
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Concerning Noah his blessing the question is asked, wherefore that largesse of Patriarchall blessing was bestowed on Sem, when as Iaphets fauourable demeanour towards his father, was of equall reuerence and care for his fathers honour as Sems was.
Concerning Noah his blessing the question is asked, Wherefore that largess of Patriarchal blessing was bestowed on Sem, when as Japhets favourable demeanour towards his father, was of equal Reverence and care for his Father's honour as Sems was.
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The answer to this question is plaine;
The answer to this question is plain;
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that the holy ghost did foresee how from Sem should spring Abraham, and all his holy followers, of whom the most blessed fruite that euer did grow was to come into the world.
that the holy ghost did foresee how from Sem should spring Abraham, and all his holy followers, of whom the most blessed fruit that ever did grow was to come into the world.
cst dt j n1 vdd vvi c-crq p-acp np1 vmd vvi np1, cc d po31 j n2, pp-f ro-crq dt av-ds j-vvn n1 cst av vdd vvi vbds p-acp vvn p-acp dt n1.
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Therefore to Sem was that great Patriarchall blessing conueyed:
Therefore to Sem was that great Patriarchal blessing conveyed:
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yet had Noah an other blessing for Iaphet, as Abraham had for Ismael, and Isaac had for Esau. This secondary blessing was far short of the first,
yet had Noah an other blessing for Japhet, as Abraham had for Ishmael, and Isaac had for Esau This secondary blessing was Far short of the First,
av vhd np1 dt j-jn n1 p-acp np1, p-acp np1 vhd p-acp np1, cc np1 vhd p-acp np1 d j n1 vbds av-j j pp-f dt ord,
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as the light of a starre is short of the light of the sunne.
as the Light of a star is short of the Light of the sun.
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Yet this blessing might be inlarged to Iaphet, if hee would light his starre at the sunne,
Yet this blessing might be enlarged to Japhet, if he would Light his star At the sun,
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and dwell within the light of the Church, within the tents of Sem, according to the condition of the blessing.
and dwell within the Light of the Church, within the tents of Sem, according to the condition of the blessing.
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God perswade Iaphet that he may dwell in the tents of Sem. And thus is it happilie with vs Gentiles, conuerted and perswaded to fetch our light at Christ, in the tents of Sem: our blessing is inlarged by him,God persuade Japhet that he may dwell in the tents of Sem. And thus is it happily with us Gentiles, converted and persuaded to fetch our Light At christ, in the tents of Sem: our blessing is enlarged by him,
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and the Church with his blessing is inlarged by vs.
and the Church with his blessing is enlarged by us
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Now then let me shew you how Iaacob the Hebrew and our English Iaacob are a blessed field.
Now then let me show you how Jacob the Hebrew and our English Jacob Are a blessed field.
av av vvb pno11 vvi pn22 c-crq np1 dt njp cc po12 jp np1 vbr dt j-vvn n1.
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The superiour blessing is vpon them both, and their blessing is made manifest vnto vs in three most worthy allowances.
The superior blessing is upon them both, and their blessing is made manifest unto us in three most worthy allowances.
dt j-jn n1 vbz p-acp pno32 d, cc po32 n1 vbz vvn j p-acp pno12 p-acp crd av-ds j n2.
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The first is for scituation, the second for plants, and the third for fruitfull vantages of watering.
The First is for situation, the second for plants, and the third for fruitful vantages of watering.
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In the first Iaacob is a blessed field, scited in the sunne, the fairest funne the Sonne of God which alway shines.
In the First Jacob is a blessed field, scited in the sun, the Fairest fun the Son of God which always shines.
p-acp dt ord np1 vbz dt j-vvn n1, zz p-acp dt n1, dt js n1 dt n1 pp-f np1 r-crq av vvz.
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A blessed scite is Iaacobs conscience, thus neighboured with the sun, his conscience is asweet lodging, sweetned with the ioies of Christ, as his father Abrahams bosome.
A blessed scite is Iaacobs conscience, thus neighboured with the sun, his conscience is asweet lodging, sweetened with the Joys of christ, as his father Abrahams bosom.
dt j-vvn fw-la vbz npg1 n1, av vvn p-acp dt n1, po31 n1 vbz j n1, vvn p-acp dt n2 pp-f np1, c-acp po31 n1 npg1 n1.
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O blessed Iacob thy fathers blessing hath Iodged thee in the bosome of Christ, as the spouse in the bosome of her husband.
O blessed Iacob thy Father's blessing hath Lodged thee in the bosom of christ, as the spouse in the bosom of her husband.
sy j-vvn np1 po21 ng1 n1 vhz vvn pno21 p-acp dt n1 pp-f np1, c-acp dt n1 p-acp dt n1 pp-f po31 n1.
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Hee brought me into his wineseller, and loue was his banner ouer me. God dwelling with Iaacob and Iaacob, is two waies. He brought me into his Wine seller, and love was his banner over me. God Dwelling with Jacob and Jacob, is two ways.
pns31 vvd pno11 p-acp po31 n1, cc n1 vbds po31 n1 p-acp pno11. np1 vvg p-acp np1 cc np1, vbz crd n2.
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One in tabernaculo personali, in the flesh of man, the other in tabernaculo mistico, in the soule of man.
One in tabernaculo personali, in the Flesh of man, the other in tabernaculo mistico, in the soul of man.
pi p-acp fw-la fw-la, p-acp dt n1 pp-f n1, dt j-jn p-acp fw-la n1, p-acp dt n1 pp-f n1.
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Heere may you see the mysteries applied, which before we admired. In the manhood of Christ his body is become bone of our bone;
Here may you see the Mysteres applied, which before we admired. In the manhood of christ his body is become bone of our bone;
av vmb pn22 vvi dt n2 vvn, r-crq c-acp pns12 vvd. p-acp dt n1 pp-f np1 po31 n1 vbz vvn n1 pp-f po12 n1;
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heere is our pleasant scituation and our sweete neighborhood.
Here is our pleasant situation and our sweet neighbourhood.
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This lodging of Christ maketh all the faithfull smell sweete, the maiestie of his diuinity beeing at rest with our humanity in his holy incarnation.
This lodging of christ makes all the faithful smell sweet, the majesty of his divinity being At rest with our humanity in his holy incarnation.
d n1 pp-f np1 vvz d dt j n1 j, dt n1 pp-f po31 n1 vbg p-acp n1 p-acp po12 n1 p-acp po31 j n1.
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For this fauour Iaacob and Iaacob may either of them say: Whilest the King was at his rest my Spicknard gaue the smell thereof.
For this favour Jacob and Jacob may either of them say: Whilst the King was At his rest my Spicknard gave the smell thereof.
p-acp d n1 np1 cc np1 vmb av-d pp-f pno32 vvi: cs dt n1 vbds p-acp po31 n1 po11 np1 vvd dt n1 av.
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Heere Hezechias his sicke body recouered, and Lazarus his dead body reuiued, that before, and this after, in the same power.
Here Hezekiah his sick body recovered, and Lazarus his dead body revived, that before, and this After, in the same power.
av np1 po31 j n1 vvd, cc np1 po31 j n1 vvn, cst a-acp, cc d a-acp, p-acp dt d n1.
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Heere our bitter waters are made sweet in our earthly current, that Christ may say to Iacob: I haue healed this water, death shall no more come thereof, nor barrennesse to the ground.
Here our bitter waters Are made sweet in our earthly current, that christ may say to Iacob: I have healed this water, death shall no more come thereof, nor Barrenness to the ground.
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Christ as a kinde phisitian did vouchsafe to lodge in the sicke mans bed, that by the touch of his body the poore patient might be healed.
christ as a kind Physician did vouchsafe to lodge in the sick men Bed, that by the touch of his body the poor patient might be healed.
np1 p-acp dt j n1 vdd vvi pc-acp vvi p-acp dt j ng1 n1, cst p-acp dt n1 pp-f po31 n1 dt j n1 vmd vbi vvn.
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Thus the sicke are cured as the diseased woman was, by the touch of his garment when vertue went out of him.
Thus the sick Are cured as the diseased woman was, by the touch of his garment when virtue went out of him.
av dt j vbr vvn p-acp dt j-vvn n1 vbds, p-acp dt n1 pp-f po31 n1 c-crq n1 vvd av pp-f pno31.
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And the dead are restored, as the corps recouered life by the touch of Elishaes bones. And the dead Are restored, as the corpse recovered life by the touch of Elisha's bones.
cc dt j vbr vvn, c-acp dt n1 vvd n1 p-acp dt n1 pp-f npg1 n2.
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Excellens recuperatio per excellentissimū recuperatorē, the vantage of the faithfull. Man was much shaken, torne;Excellens recuperatio per excellentissimū recuperatorē, the vantage of the faithful. Man was much shaken, torn;
fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f dt j. n1 vbds av-d vvn, vvn;
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and cast downe in euerie ioint of his building, no mans merits could fasten againe one mans ioints:
and cast down in every joint of his building, no men merits could fasten again one men Joints:
cc vvd a-acp p-acp d j pp-f po31 n-vvg, dx ng1 n2 vmd vvi av crd ng1 n2:
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Christus venit in carnem, God became man to repaire man, and to make vp all his breaches.Christus venit in Carnem, God became man to repair man, and to make up all his Breaches.
fw-la fw-la p-acp fw-la, np1 vvd n1 pc-acp vvi n1, cc pc-acp vvi a-acp d po31 n2.
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In his incarnation hee came to Iacobs house as the holy visiters into Abrahams tent,
In his incarnation he Come to Iacobs house as the holy visiters into Abrahams tent,
p-acp po31 n1 pns31 vvd p-acp npg1 n1 p-acp dt j n2 p-acp npg1 n1,
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as a special friend which brought good prouision with him, all his strength, skill, and goodnesse, to doe for Iaccob all kinde of good.
as a special friend which brought good provision with him, all his strength, skill, and Goodness, to do for Jacob all kind of good.
c-acp dt j n1 r-crq vvd j n1 p-acp pno31, d po31 n1, n1, cc n1, pc-acp vdi p-acp np1 d n1 pp-f j.
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The second dwelling which Christ hath with Iacob is in tabernaculo mistico, by his word, sacraments, graces, tokens of his loue, by his spirit the bond of vnity and comfortable seale of his sure habitation:
The second Dwelling which christ hath with Iacob is in tabernaculo mistico, by his word, Sacraments, graces, tokens of his love, by his Spirit the bound of unity and comfortable seal of his sure habitation:
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thus is Iaacob a blessed field. Behold, I am with you to the end of the world.
thus is Jacob a blessed field. Behold, I am with you to the end of the world.
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Deus accubuit in arca figuraliter, in Iacobo realiter: Deus accubuit in arca figuraliter, in Jacob realiter:
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here is a reall and a royall presence, the power and victory of the life and death of Christ is vpon all the borders of the Church.
Here is a real and a royal presence, the power and victory of the life and death of christ is upon all the borders of the Church.
av vbz dt j cc dt j n1, dt n1 cc n1 pp-f dt n1 cc n1 pp-f np1 vbz p-acp d dt n2 pp-f dt n1.
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Heere is her pleasant scituation, scited within the worthinesse of her redeemer, within the court of honour of all his inestimable merits and mercies.
Here is her pleasant situation, scited within the worthiness of her redeemer, within the court of honour of all his inestimable merits and Mercies.
av vbz po31 j n1, zz p-acp dt n1 pp-f po31 n1, p-acp dt n1 pp-f n1 pp-f d po31 j n2 cc n2.
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The Churches gaines by this proximity with Christ, is the communication of all his participle graces as courtiers gaine many gifts (not figures onely but actuall rewards) at the Kings hand by vicinity and neere attendance vnto him.
The Churches gains by this proximity with christ, is the communication of all his participle graces as courtiers gain many Gifts (not figures only but actual rewards) At the Kings hand by vicinity and near attendance unto him.
dt n2 vvz p-acp d n1 p-acp np1, vbz dt n1 pp-f d po31 n1 n2 p-acp n2 vvb d n2 (xx n2 av-j p-acp j n2) p-acp dt ng1 n1 p-acp n1 cc j n1 p-acp pno31.
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A faithfull heart hath a singular delight to thinke how Iaacob may raise his glory and pleasure in this royall presence, as the spouse doth. A faithful heart hath a singular delight to think how Jacob may raise his glory and pleasure in this royal presence, as the spouse does.
dt j n1 vhz dt j n1 pc-acp vvi c-crq np1 vmb vvi po31 n1 cc n1 p-acp d j n1, c-acp dt n1 vdz.
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My beloued is as a cluster of Camphire vnto me in the vines of Engaddi. My Beloved is as a cluster of Camphire unto me in the vines of Engedi.
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Engaddi habet arbusculas, liquorem balsami desudantes, heere are the most holy drops of most precious Balme trickling into our consciences, to refresh and ease them in their burning sores.Engedi habet arbusculas, liquorem balsami desudantes, Here Are the most holy drops of most precious Balm trickling into our Consciences, to refresh and ease them in their burning sores.
np1 fw-la fw-la, fw-la fw-la n2, av vbr dt av-ds j n2 pp-f ds j n1 vvg p-acp po12 n2, pc-acp vvi cc vvi pno32 p-acp po32 j-vvg n2.
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Here is our cleane heart and our right spirit; here we heare of ioy and gladnesse that the bones which were broken may reioice.
Here is our clean heart and our right Spirit; Here we hear of joy and gladness that the bones which were broken may rejoice.
av vbz po12 j n1 cc po12 j-jn n1; av pns12 vvb pp-f n1 cc n1 cst dt n2 r-crq vbdr vvn vmb vvi.
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Heere wee haue our happy benedictions out of this circumfluent spring, our blessinge which are worthily decanted in Psalmes,
Here we have our happy benedictions out of this circumfluent spring, our blessing which Are worthily decanted in Psalms,
av pns12 vhb po12 j n2 av pp-f d j n1, po12 n1 r-crq vbr av-j vvn p-acp n2,
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and ioyfully published in Anthemes of the giuer and receiuers. The giuer is God only, and the receiuers are Saints onely.
and joyfully published in Anthems of the giver and Receivers. The giver is God only, and the Receivers Are Saints only.
cc av-j vvn p-acp n2 pp-f dt n1 cc n2. dt n1 vbz np1 av-j, cc dt n2 vbr n2 av-j.
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God is the giuer only, a quo nil nisi bonum, vt a sole nil nisi pulchrum, who onely giueth that only, which is good.
God is the giver only, a quo nil nisi bonum, vt a sole nil nisi Pulchrum, who only gives that only, which is good.
np1 vbz dt n1 av-j, dt fw-la fw-la fw-la fw-la, fw-la dt j fw-la fw-la fw-la, r-crq av-j vvz cst av-j, r-crq vbz j.
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The Saints are receiuers only, and none other haue any interest, or are capable.
The Saints Are Receivers only, and none other have any Interest, or Are capable.
dt n2 vbr n2 av-j, cc pi n-jn vhb d n1, cc vbr j.
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The Saints onely are free (if the Sonne haue made you free then are you free) none other haue any right in the liberties of christian liberty. The Saints only Are free (if the Son have made you free then Are you free) none other have any right in the Liberties of christian liberty.
dt n2 av-j vbr j (cs dt n1 vhb vvn pn22 j av vbr pn22 j) pix j-jn vhb d n-jn p-acp dt n2 pp-f njp n1.
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Thus much for the scituation of the Saints of Israel and England.
Thus much for the situation of the Saints of Israel and England.
av av-d c-acp dt n1 pp-f dt n2 pp-f np1 cc np1.
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The second blessing of Iaacob and his brother, is in respect of plants, the most louely plants, the tree of knowledge and the tree of life, both planted in Iaacob. This is eternall life to know thee, &c. Here is the beauty of Paradise, God in Iaacob, and Iaacob in God.
The second blessing of Jacob and his brother, is in respect of plants, the most lovely plants, the tree of knowledge and the tree of life, both planted in Jacob. This is Eternal life to know thee, etc. Here is the beauty of Paradise, God in Jacob, and Jacob in God.
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The glory that thou gauest me I haue giuen them, that they may bee one as we are one: The glory that thou Gavest me I have given them, that they may be one as we Are one:
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and thus Iaacob and all the Saints are one Paradise.
and thus Jacob and all the Saints Are one Paradise.
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Here the Lord made to grow euery tree pleasant to the sight and good for meat;
Here the Lord made to grow every tree pleasant to the sighed and good for meat;
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the tree of life and the tree of knowledge in the middest of the garden; Christ Iesus in the heart of Iaacob in the middest of Paradise. the tree of life and the tree of knowledge in the midst of the garden; christ Iesus in the heart of Jacob in the midst of Paradise.
dt n1 pp-f n1 cc dt n1 pp-f n1 p-acp dt n1 pp-f dt n1; np1 np1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1.
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This is the ancient stocke in whom all plants consist, and from whom all the vigorous plants doe grow and spred in the Church;
This is the ancient stock in whom all plants consist, and from whom all the vigorous plants do grow and spread in the Church;
d vbz dt j n1 p-acp ro-crq d n2 vvi, cc p-acp ro-crq d dt j n2 vdb vvi cc vvi p-acp dt n1;
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out of his godly power wee haue all things which pertaine vnto life and godlinesse. out of his godly power we have all things which pertain unto life and godliness.
av pp-f po31 j n1 pns12 vhb d n2 r-crq vvi p-acp n1 cc n1.
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Therefore might it well be said, If ye haue Christ how shall ye not with him haue all things:
Therefore might it well be said, If you have christ how shall you not with him have all things:
av vmd pn31 av vbi vvn, cs pn22 vhb np1 q-crq vmb pn22 xx p-acp pno31 vhb d n2:
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Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith, Meekenesse, Temperance. Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, Temperance.
vvb, np1-n, n1, j, n1, n1, n1, n1, n1.
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These are plants which our heauenly father hath planted, daily increasing with the increase of God in this garden, that a little one shall become a thousand, all faire and strong as the thousands of Iudah, and the strong men of Dauid.
These Are plants which our heavenly father hath planted, daily increasing with the increase of God in this garden, that a little one shall become a thousand, all fair and strong as the thousands of Iudah, and the strong men of David.
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The third blessing of the field, is by the daily watering of the plants.
The third blessing of the field, is by the daily watering of the plants.
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All Iaacobs heauenly gifts, which hee hath receiued from the father of lights, are daily watered with shewers from heauen.
All Iaacobs heavenly Gifts, which he hath received from the father of lights, Are daily watered with showers from heaven.
av-d npg1 j n2, r-crq pns31 vhz vvn p-acp dt n1 pp-f n2, vbr av-j vvn p-acp n2 p-acp n1.
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Shewers from heauen of such holy waters, which which our Sauiour watered his Disciples. Now are yee cleane through the word which I haue spoken vnto you.
Shewers from heaven of such holy waters, which which our Saviour watered his Disciples. Now Are ye clean through the word which I have spoken unto you.
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So long as we are clasped and barke bound in the vncleane scurfe of our corruption, we cannot prosper in religion;
So long as we Are clasped and bark bound in the unclean scurf of our corruption, we cannot prosper in Religion;
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but in the washings of God we being cleansed and purified, are more prosperous and louely before the Lord.
but in the washings of God we being cleansed and purified, Are more prosperous and lovely before the Lord.
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Thus were the Corinthians bound in their sinnefull pollutions, till they were clensed and purified by the spirit of our God. Thus were the Corinthians bound in their sinful pollutions, till they were cleansed and purified by the Spirit of our God.
av vbdr dt njp2 vvn p-acp po32 j n2, c-acp pns32 vbdr vvd cc vvn p-acp dt n1 pp-f po12 n1.
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And thus is Gods garden daily watered and washed againe with daily distillations of Christ his sweat, sweet satisfaction to the law for Iaacob: his sweat like drops of bloud trickling downe to the ground.
And thus is God's garden daily watered and washed again with daily distillations of christ his sweat, sweet satisfaction to the law for Jacob: his sweat like drops of blood trickling down to the ground.
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Downe to the ground, to the Church the pillar and ground of truth:
Down to the ground, to the Church the pillar and ground of truth:
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his sweat did fall downe vpon it as the dewe of Hermon which falleth on the mountaines of Sion. his sweat did fallen down upon it as the dew of Hermon which falls on the Mountains of Sion.
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The precious passion of our holy ransome as a welcome cloud to refresh and comfort our barren and drie ground, is daily melting vpon the Church, in daily praiers, sermons, readings, and conferences. Thus is our field blessed:
The precious passion of our holy ransom as a welcome cloud to refresh and Comfort our barren and dry ground, is daily melting upon the Church, in daily Prayers, Sermons, readings, and conferences. Thus is our field blessed:
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for there the Lord appointed the blessing to fall, and life for euer more It is easily perceiued whence all these waterings proceed, ab hortulano Christo: the good woman supposed Christ to be a gardener,
for there the Lord appointed the blessing to fallen, and life for ever more It is Easily perceived whence all these waterings proceed, ab hortulano Christ: the good woman supposed christ to be a gardener,
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and he is a gardener indeede more truly then she supposed. This is the gardener which came by water and bloud to nourish his garden.
and he is a gardener indeed more truly then she supposed. This is the gardener which Come by water and blood to nourish his garden.
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Moses came by water, and so our fathers were baptized in the cloud and in the Sea. Christ came by water and bloud, yet without imaginary difference of Baptisme, Moses Come by water, and so our Father's were baptised in the cloud and in the Sea. christ Come by water and blood, yet without imaginary difference of Baptism,
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for the fathers were baptized into the bloud of Christ. There is but one Baptisme.
for the Father's were baptised into the blood of christ. There is but one Baptism.
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They were all baptized into the bloud of the Lambe, which was slaine from the beginning of the world.
They were all baptised into the blood of the Lamb, which was slain from the beginning of the world.
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The Apostle affirmeth of the Israelites, that they were baptized vnto Moses: and the Disciples at Ephesus answered for themselues, that they were baptized vnto Iohns Baptisme.
The Apostle Affirmeth of the Israelites, that they were baptised unto Moses: and the Disciples At Ephesus answered for themselves, that they were baptised unto Iohns Baptism.
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And with right vnderstanding we may readily discerne the vnitie of Baptisme against all Idle suppositions:
And with right understanding we may readily discern the unity of Baptism against all Idle suppositions:
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for Moses, Iohn Baptist, and S. Paul were but Ministers of one Baptisme vnto the remission of sinnes in Iesus Christ.
for Moses, John Baptist, and S. Paul were but Ministers of one Baptism unto the remission of Sins in Iesus christ.
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There was not any one baptized in any of their names (as it is argued that not any Corinthian was baptized in the name of Paul ) that any should beleeue in him, or worship him. There was not any one baptised in any of their names (as it is argued that not any Corinthian was baptised in the name of Paul) that any should believe in him, or worship him.
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It might well bee said, that those were baptized vnto Pauls Baptism, viz. in the doctrine of Paul, as the Israelites were in the doctrine of Moses, and those Disciples in the doctrine of Iohn. And thus may you vnloose that knot, that the people beleeued the Lord and his seruant Moses: that is they beleeued in God by the doctrine or ministery of Moses. Now then let Iaacob and Iaacob confesse, that they haue all their waterings and washings of Christ.
It might well be said, that those were baptised unto Paul's Baptism, viz. in the Doctrine of Paul, as the Israelites were in the Doctrine of Moses, and those Disciples in the Doctrine of John. And thus may you unloose that knot, that the people believed the Lord and his servant Moses: that is they believed in God by the Doctrine or Ministry of Moses. Now then let Jacob and Jacob confess, that they have all their waterings and washings of christ.
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Most happy gardens thus watered and washed by this gardener. Christ is come into his garden: Most happy gardens thus watered and washed by this gardener. christ is come into his garden:
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in the middest of the garden is a fountaine of liuing waters, this maketh the garden blessed.
in the midst of the garden is a fountain of living waters, this makes the garden blessed.
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Christ is the well of liuing waters: O blessed fountaine; with thee is the well of life:
christ is the well of living waters: Oh blessed fountain; with thee is the well of life:
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and this is the happinesse of our Paradise, that both these brothers may ioyfully reioice with the Saints:
and this is the happiness of our Paradise, that both these Brother's may joyfully rejoice with the Saints:
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thus I liue, yet not I now, but Christ Iesus liueth in me. thus I live, yet not I now, but christ Iesus lives in me.
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Heere might I shew you triplicem Paradisum, the terrestriall, spirituall, and celestiall paradise, all well met in Christ.
Here might I show you triplicem Paradisum, the terrestrial, spiritual, and celestial paradise, all well met in christ.
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The naturall man in the beauty of his princely I mage built vpright with his face prone to heauen, was our terren Paradise in Paradise before his fall.
The natural man in the beauty of his princely I mage built upright with his face prove to heaven, was our terren Paradise in Paradise before his fallen.
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The spirituall man renued and borne againe of water and of the spirit, in oriente fidei constitutus, set with his face towards the day spring;
The spiritual man renewed and born again of water and of the Spirit, in orient fidei Constituted, Set with his face towards the day spring;
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he is the beautifull continent of Gods manifold rich blessings to man; and this is our spirituall Paradise.
he is the beautiful continent of God's manifold rich blessings to man; and this is our spiritual Paradise.
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The holy troops of Angels and Saints in heauen in their cheerefull recreations & melodious pleasures, are that heauenly Paradise, of which S. Paul doth so triumph,
The holy troops of Angels and Saints in heaven in their cheerful recreations & melodious pleasures, Are that heavenly Paradise, of which S. Paul does so triumph,
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albeit his sight was but at a blush taken vp he knew not how.
albeit his sighed was but At a blush taken up he knew not how.
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Here might I discourse further of the earthly Paradise, how it is changed into a spirituall Paradise in the conuersion of the sinner,
Here might I discourse further of the earthly Paradise, how it is changed into a spiritual Paradise in the conversion of the sinner,
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and how the spirituall Paradise is translated by Iesus Christ into the heauenly, one Paradise into an other.
and how the spiritual Paradise is translated by Iesus christ into the heavenly, one Paradise into an other.
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But the most exquisite Paradise of all is Iesus Christ himselfe, qui est triplex Paradisus. Thinke of his body without spot,
But the most exquisite Paradise of all is Iesus christ himself, qui est triplex Paradise. Think of his body without spot,
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and of his spirit without staine, and of his diuinity without mixtures of feblenesse and mutability, O triplex Paradisus. Heere flourish (without thornes and thistles) all the faire flowers of Paradise.
and of his Spirit without stain, and of his divinity without mixtures of feebleness and mutability, O triplex Paradise. Here flourish (without thorns and thistles) all the fair flowers of Paradise.
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I would bee glad to stay heere, yet I must passe further from this faire contemplation, with an obiectiue question.
I would be glad to stay Here, yet I must pass further from this fair contemplation, with an Objective question.
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What? is Iacob a field without weeds? No, such a field is Christ; but neither Iaacob before, nor Iaacob after, nor any other man but God.
What? is Iacob a field without weeds? No, such a field is christ; but neither Jacob before, nor Jacob After, nor any other man but God.
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The enuious man is dayly sowing his tares, yet there is a winde (which bloweth where it listeth) daily sent of God to kill those seedes. The envious man is daily sowing his tares, yet there is a wind (which blows where it lists) daily sent of God to kill those seeds.
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Hee which well considereth this worke, may well thinke that Raphael the Angell of God is sent of purpose to kill those seedes in the quickning, to keepe Iaacob, and kill his enemies.
He which well Considereth this work, may well think that Raphael the Angel of God is sent of purpose to kill those seeds in the quickening, to keep Jacob, and kill his enemies.
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The aduersarie is daily breeding and feeding Giants, Atheisme, Gentilisme, Mahumetisme, and Papisme, and these are the ringleaders of all violence against the Church, as the 4. Kings which carried Lot away by force.
The adversary is daily breeding and feeding Giants, Atheism, Gentilism, Mohammedanism, and Papism, and these Are the ringleaders of all violence against the Church, as the 4. Kings which carried Lot away by force.
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These marshal their complices with strong hand, and lead after them neglect and contempt of God, Pride, Idolatry, Blasphemie, Malice, Couetousnesse, Prodigality, Drunkennesse,
These marshal their accomplices with strong hand, and led After them neglect and contempt of God, Pride, Idolatry, Blasphemy, Malice, Covetousness, Prodigality, drunkenness,
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& such an innumerous Army of Locusts, that we haue cause to say as the Israelites said, we haue seene monsters there.
& such an innumerous Army of Locusts, that we have cause to say as the Israelites said, we have seen monsters there.
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Happie is that man which taketh those Giants whilst they are young, and dasheth their heads against the stones.
Happy is that man which Takes those Giants while they Are young, and dasheth their Heads against the stones.
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Satan is alwaies hatching these Serpents, firie Serpents in our bosomes;
Satan is always hatching these Serpents, firy Serpents in our bosoms;
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but Christ is the great Physitian, lift vp as the brasen Serpent in the wildernesse, to kil those Serpents and cure them which are bitten.
but christ is the great physician, lift up as the brazen Serpent in the Wilderness, to kill those Serpents and cure them which Are bitten.
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So Moses made a Serpent of brasse: Christ is the Physitian, the Serpent without poyson, as the brasen Serpent was.
So Moses made a Serpent of brass: christ is the physician, the Serpent without poison, as the brazen Serpent was.
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And as Moses lift vp the Serpent in the wildernesse, so must the son of man be lift vp, that the wounded might bee healed, and the sinner saued.
And as Moses lift up the Serpent in the Wilderness, so must the son of man be lift up, that the wounded might be healed, and the sinner saved.
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Christ is the Angell of God, he is more then Raphael, both the Physitian and the physicke of God to heale our Iacob of all his hurts, that he may confesse of Christ as the other Iacob did:
christ is the Angel of God, he is more then Raphael, both the physician and the physic of God to heal our Iacob of all his hurts, that he may confess of christ as the other Iacob did:
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the Angell which hath deliuered me from all euill. the Angel which hath Delivered me from all evil.
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Now then shall I offer a challenge in the name of this Angell, to all the enemies of Iacob? What Serpent, Dragon, Beare, Leopard, Fox,
Now then shall I offer a challenge in the name of this Angel, to all the enemies of Iacob? What Serpent, Dragon, Bear, Leopard, Fox,
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or Woolfe, Tyger, wild Boare, Lion, Giant, or Diuell himselfe, can roote vp this field, thus kept vnder the shadow of the almighties wings.
or Wolf, Tiger, wild Boar, lion, Giant, or devil himself, can root up this field, thus kept under the shadow of the almighty's wings.
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This vineyard thus fenced with Gods blessings; This vineyard thus fenced with God's blessings;
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election, vocation, regeneration, sanctification, iustification, preseruation, all sure stakes, and all preparatiues to glorification, the crowne of all Gods blessings.
election, vocation, regeneration, sanctification, justification, preservation, all sure stakes, and all preparatives to glorification, the crown of all God's blessings.
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Heere is a pleasant Mount to stand on for the vpshot of this text.
Here is a pleasant Mount to stand on for the upshot of this text.
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The prouidence of God is as an high Zodiacke ouer Paradise, where the Lord is beholding in a pleasant prospect, all the mirth-full benedictions of this field.
The providence of God is as an high Zodiac over Paradise, where the Lord is beholding in a pleasant prospect, all the mirthful benedictions of this field.
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This prouidence hath a long reach, tam ad vermiculos in coeno quàm ad angelos in coelo.
This providence hath a long reach, tam ad vermiculos in coeno quàm ad Angels in coelo.
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It is Lorica castrorum, the fort of defence for all the tents in this militant Church:
It is Lorica Castrorum, the fort of defence for all the tents in this militant Church:
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a sure defence whither all celestiall birds do flie for safetie: fly to the mountaine as a bird.
a sure defence whither all celestial Birds do fly for safety: fly to the mountain as a bird.
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This prouidence did direct Iacob to his Patriarchall blessing, and maintained him in it.
This providence did Direct Iacob to his Patriarchal blessing, and maintained him in it.
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What though all the earth be mooued, and the mountaines fall into the Sea, yet shall our Paradise be safe,
What though all the earth be moved, and the Mountains fallen into the Sea, yet shall our Paradise be safe,
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for God is in the midst of it.
for God is in the midst of it.
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What if all the world stand forth as Senacharibs hoast, against the Church, yet shall it stand vp:
What if all the world stand forth as Senacharibs host, against the Church, yet shall it stand up:
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At thy rebuke O God of Iacob, both the chariot & the horse are cast asleepe:
At thy rebuke Oh God of Iacob, both the chariot & the horse Are cast asleep:
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here are they falne, but we are risen and stand vpright.
Here Are they fallen, but we Are risen and stand upright.
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The Church of God is often represented to a ship, and the prouidence to a sterne, which doth direct the Master & his mate, the King & the Prince,
The Church of God is often represented to a ship, and the providence to a stern, which does Direct the Master & his mate, the King & the Prince,
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and all passengers in the ship to their seuerall blessings, and guide them out of all their waiting dangers.
and all passengers in the ship to their several blessings, and guide them out of all their waiting dangers.
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1342
Thus are they brought into peace, externall, internall, eternall, into a wealthy place, a quiet conscience, all cloathed as the virgine in wrought gold, all smelling sweet with Gods promises,
Thus Are they brought into peace, external, internal, Eternal, into a wealthy place, a quiet conscience, all clothed as the Virgae in wrought gold, all smelling sweet with God's promises,
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and shining with the beautie of the Kings righteousnesse:
and shining with the beauty of the Kings righteousness:
cc vvg p-acp dt n1 pp-f dt ng1 n1:
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1344
he shall bring forth thy righteousnesse as the light, and thy iudgements as the noone day. he shall bring forth thy righteousness as the Light, and thy Judgments as the noon day.
pns31 vmb vvi av po21 n1 p-acp dt n1, cc po21 n2 p-acp dt n1 n1.
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1345
Be the legions mustered against Iacob as strong as the hils of the robbers, or be they stout & confident in themselues, as that Spanish Armado called the inuincible Armado.
Be the legions mustered against Iacob as strong as the hills of the robbers, or be they stout & confident in themselves, as that Spanish Armado called the invincible Armado.
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1346
Yet all their power shal vanish into smoak as that did.
Yet all their power shall vanish into smoke as that did.
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1347
They all ouermatched with the prouidence of God, euen with the smoak did they consume away:
They all overmatched with the providence of God, even with the smoke did they consume away:
pns32 d vvd p-acp dt n1 pp-f np1, av p-acp dt n1 vdd pns32 vvi av:
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therefore King Dauid did solace himselfe in the meditation of this prouidence, reioising that God had so serued a defesance vpon the plots of Achitophel, that his subtilty fell on his own head. Therefore King David did solace himself in the meditation of this providence, rejoicing that God had so served a defesance upon the plots of Ahithophel, that his subtlety fell on his own head.
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1349
And so all the fury of Pharaoh, Sisera, and Amon was retorted vpon themselues, as the bookes & libels of the Seminaries are their owne snares, nailes on their owne heads,
And so all the fury of Pharaoh, Sisera, and Amon was retorted upon themselves, as the books & libels of the Seminaries Are their own snares, nails on their own Heads,
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1350
and swords in their owne sides.
and swords in their own sides.
cc n2 p-acp po32 d n2.
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1351
Thus they perished at Endor in the well which they digged, and became dung for the earth.
Thus they perished At Endor in the well which they dug, and became dung for the earth.
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1352
Heere then let vs all clap our hands with the sonne of Amos, and say:
Here then let us all clap our hands with the son of Amos, and say:
av av vvb pno12 d vvi po12 n2 p-acp dt n1 pp-f np1, cc vvi:
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1353
If all people gather together on heapes and gird themselues, they shal be broken, for God is with Iacob. How fauourably did this prouidence guide the poore Christians into Pella that little harbor (when they should all haue beene eaten vp) that they might sing vnto the Lord their high tower, sure refuge,
If all people gather together on heaps and gird themselves, they shall be broken, for God is with Iacob. How favourably did this providence guide the poor Christians into Pella that little harbour (when they should all have been eaten up) that they might sing unto the Lord their high tower, sure refuge,
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1354
and horne of their saluation? How happilie was that Carolus Martellus conducted out of al his hazards into the regencie of France, according to Salomons sentence:
and horn of their salvation? How happily was that Carolus Martellus conducted out of all his hazards into the regency of France, according to Solomon's sentence:
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1355
for out of prison he commeth forth to raigne, whenas he that is borne in his kingdome is made poore.
for out of prison he comes forth to Reign, whenas he that is born in his Kingdom is made poor.
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1356
What should I speake of that Hungarian great Matthius, how miraculouslie he was preserued and enthronized by this prouidence.
What should I speak of that Hungarian great Matthius, how miraculously he was preserved and enthronized by this providence.
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1357
I would willinglie remember many (if time could permit) as well as that famous young Constantine, who preuailed against those coniured tirants, Dioclesian, Maximinian, & others,
I would willingly Remember many (if time could permit) as well as that famous young Constantine, who prevailed against those conjured Tyrants, Diocletian, Maximinian, & Others,
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1358
and did win that peace to the Church which had no fellow. All those preuailes were effected vnder this standerd the prouidence of God.
and did win that peace to the Church which had no fellow. All those prevails were effected under this standard the providence of God.
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1359
But once for all, with what an happy gale of wind was that reprised Earle of Richmond (after 10. yeres banishment) conueyed hither, to ascend vp to the throne of Henry the seuenth of England.
But once for all, with what an happy gale of wind was that reprised Earl of Richmond (After 10. Years banishment) conveyed hither, to ascend up to the throne of Henry the Seventh of England.
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1360
O blessed prouidence which by speciall fauor vnited Isaac & Rebecca for the leading of this blessed consecration vnto Iacob. Which by a dexterous care for Iacob, hath vnited that Henrie and Elizabeth his wife, the white Rose and the red, by whom this blessing is arriued to our Land for vs all thus richly blessed.
O blessed providence which by special favour united Isaac & Rebecca for the leading of this blessed consecration unto Iacob. Which by a dexterous care for Iacob, hath united that Henry and Elizabeth his wife, the white Rose and the read, by whom this blessing is arrived to our Land for us all thus richly blessed.
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Blessed with the blessing of our incomparable King, our matchlesse Prince, and all the King and Queenes royall progeny. Blessed with the blessing of our incomparable King, our matchless Prince, and all the King and Queens royal progeny.
vvn p-acp dt n1 pp-f po12 j n1, po12 j n1, cc d dt n1 cc ng1 j n1.
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1362
A blessing brought vpon the wings of the wind, millions of hearty praiers:
A blessing brought upon the wings of the wind, millions of hearty Prayers:
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a blessing brought with Gods owne chariots the thousands of Angels, that wee may all say and sing, the Lord hath done great things for vs, whereof wee reioice.
a blessing brought with God's own chariots the thousands of Angels, that we may all say and sing, the Lord hath done great things for us, whereof we rejoice.
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1364
These are the fairest, sweetest, most wholsome and welcome blessings, temporall blessings of our field.
These Are the Fairest, Sweetest, most wholesome and welcome blessings, temporal blessings of our field.
d vbr dt js, js, ds j cc j-jn n2, j n2 pp-f po12 n1.
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1365
Therefore let vs all pray, that the father may be blessed more and more in his sonne,
Therefore let us all pray, that the father may be blessed more and more in his son,
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and the sonne euery day more in his father, that they may both liue for euer partners with Abraham, Isaac, and Iacob, coheires with Christ,
and the son every day more in his father, that they may both live for ever partners with Abraham, Isaac, and Iacob, coheirs with christ,
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1367
and deare sonnes to God our father, that of either of them hee may say for euer.
and deer Sons to God our father, that of either of them he may say for ever.
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1368
Behold, the smell of my sonne is as the smell of a field which the Lord hath blessed. Behold, the smell of my son is as the smell of a field which the Lord hath blessed.
vvb, dt n1 pp-f po11 n1 vbz p-acp dt n1 pp-f dt n1 r-crq dt n1 vhz vvn.
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1369
To which blessed God, Father, Sonne, and holy Ghost, one holy Vnity in Trinity, and Trinity in blessed Vnitie;
To which blessed God, Father, Son, and holy Ghost, one holy Unity in Trinity, and Trinity in blessed Unity;
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let vs to our vttermost ascribe all honor, and praise, and thanks, for euermore Amen. FINIS.
let us to our uttermost ascribe all honour, and praise, and thanks, for evermore Amen. FINIS.
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