is able to saue our soules It is strange what is reported of Constantine the great in this kinde Eusebius writeth of him that when di◅ine seruice was said he would helpe the minister to begin the praiers and to read the verses of the Psalmes ◅changeably And when there was a Sermon if any place of speciall importance were alleadged that he would turne his Bible to imprint the place in his minde the better both by hearing seeing it He addeth besides that the Emperour many times beeing as it were rauished with those things which he heard rose vp sodainely out of his throne chaire of estate and would stand a long while to heare more diligently and though they which were next him did put him in minde to remember himselfe yet he heard the word so attentiuely that he would not heare them How wonder◅ully do's this confound vs that are sarre inferiour euery vvay vvhen vve heare and see that Emperours and mightie Kings and Potentates of the world shew such a good heart in hearing the word we in the meane time haue lumpish and dul spirits and affections and are neuer a whit mooued Certainly ye honourable children of God now Christ talketh with vs by the way therefore let our hearts burne within vs now Christ putteth his hand to the hole of the doore therefore let our hearts be affectioned towards him now our welbeloued speaketh therefore let our soules melt now the blessed virgin yea a greater then the virgin euen the virgins Sonne saluteth vs and wisheth vs all haile out of his word therefore let the babe spring in our hearts for ioy now the Almightie vttereth his voice therefore let our wings fall downe and let vs wholly submit our selues to be taught of God Euen as Cornelius the Centurion thought when he heard Peter preach that he stood not before a man but before the Lord and Constantine the Emperour could neuer satisfie himselfe with reuerent attention of his good heart to the word Then indeede shall we be good ground as all they are which with a good and a very good heart heare the word and keepe it and bring forth fruit with patience The second propertie of the good ground is this that they keepe the word with a very good heart In our English translation it is read thus with a good and an honest heart But I follow the vulgar Latin which readeth thus With a good and a very good heart And I referre the good heart to hearing the very good heart to keeping As if the words stood thus Which with a good heart heare the word and with a very good heart keepe it and bring forth fruit with patience To the matter then It is to no purpose that the seede be sowne except it be couered in the earth Neither that the word be heard except it be kept Therefore saith the Prophet In my heart haue I hidde thy word that I may not sinne against thee So that to keepe the word with a very good heart is to hide and couer this holy seede in the fallow grounds of our heart beeing plowed vp by the preaching of the Gospel Whereupon the kingdom of heaue◅ is likened to a tre◅ sure hid in a field And this very field i◅ a faithfull heart which keepeth and hideth in it selfe the word which is the direct way to the kingdome of heauen According to that of our Sauiour Th◅ kingdome of heauen is within you Ye◅ a faithfull heart not onely is a sield wherein is a treasure but also is it selfe a treasure wherein are both old and new things For euery Scribe which is taught vnto the kingdome of heauen is like vnto a housholder which bringeth forth out of his treasure things both new and old His heart is filled with a treasure of comforts gathered out of the olde and new Testament The wise woman by whome is meant the spouse of Christ keepes her candle a light all the night long Clemens vnderstandeth this light to be the heart and he calleth the meditations of holy men candles that neuer goe out S. Austin writeth among the Pagans in the temple of Venus there was a candle which was called vnextinguishable whether this be true or no of Venus temple it is vncerten onely Austi◅s report we haue ◅or it but without all doubt in euery faithfull hearer and keeper of the word who is the temple of the holy Ghost there is this candle or light that neuer goes out For so we read that the word of the Lord illuminate◅h the heart there 's the light And that this light goes not out at any time appeareth by that which is written else-where O Lord how doe I loue thy statutes they are my meditation continually In the old law those creatures onely were accompted cleane which did chew the ◅ud No otherwise shall we be accōpted vncleane in the sight of God if we chew not the cud as it were and ruminate and meditate of those things which we haue heard out of the word For euen as it is not auaileable to eate except the meate be inwardly digested and diuided to all the parts of the bodie so hearing is vnprofitable vnlesse the word heard be kept in minde and memorie and shewed and set forth in all the parts of our life Therefore they of Berraea were esteemed more noble then they of Thessalonica because they after Paul had preached to them conferred among themselues and searched the Scriptures not onely to see whether the Apostles doctrine were warrantable by the word but also to confirme their owne memorie and to exercise their meditation in the Law of God Now then ye holy ones of God if we would be good ground indeede as the Patriarch Iacob noted his sonne Iosephs dreames so let vs not onely heare but also note the word For this is proper to the child of God to haue the law of his God in his heart Not noted in writing tables or written in tables of stone but noted written in the fleshie tables of the heart And euen as the holy virgin kept all those sayings and pondered them in her heart which were by the Shepheards reported and published abroad concerning her sonne Iesus in like manner they that are wise vvill heare nay they vvill ponder and keepe those things vvhich they haue heard that so they may the better vnderstand the louing kindnesse of the Lord. Especially seeing those things vvhich vve heare are no dreames but vnsearchable mysteries of our saluation neither are vve that publish and preach them such shepheards as the Angel spake vnto but vve are appointed to vvatch ouer the flocke vvhich Christ hath bought vvith his blood Therefore if you vvould shevv your selues to be good ground your very good heart must be as a field that hath a treasure hid in it yea it must be as a treasure it selfe that hath old and nevv things hid in it it must
walke on long enough and no man enuie you no man maligne you or malice you But because God hath inspired you with his principall spirit and endewed you with speciall great graces aboue your fellowes therefore doth your aduersarie the Deuill the old enemie of all goodnes and vertue who is readie to burst to see you doe so well he I say doth bestirre himselfe and raise vp enemies against you But O blessed be our good Lord what a wonderfull comfort and incouragement haâ—…e all you what a horrible terrour affrightment haue all your enemies in this text For the holy Ghost saies not They shall be clothed or you shall cloth them but I euen I shal cloth them with shame It is impossible saies he that you should alwaies be armed at all points circumspect at all places vigilant at all times prouided at all occasions to preuent the mischieuous practises of your deuillish enemies No counsell of man no policie no wisdome no wit can foresee all their barbarous vndertakings and complottes to escape them But in heauen in heauen there is an eye an hand there is in heauen an eye to descrie them and a hand to persecure and punish them both an eye and an hand to deliuer you from daunger and to cloath them with shame Therefore saith he Cast your care vpon me let me alone with them your perill is my perill your case my case I le pay them that they haue deserued He take the quarrell into mine owne â—…ands I le trimme them well enough As for your enemies I shall cloath them with shame RemeÌ„ber I pray you beloued though indeede they haue made themselues worthie neuer to be remembred or once to be mentioned in our mouthes any more yet remember I say to their egregious dishonour reproch how those are now clothed with shame who were the first cause of the solemnizing or as I may say of the sanctifying of this present day for the day of the weeke and of yesterday for the day of the moneth of the twelue moneth with so holy an exercise How odious how execrable is their very name vnto vs what true hearted loyall subiect such as I am sure all are here doth not detest them hate them loath them as a toad or as a viper or as some hidious mishapen monster and curse the very day wherein such a rebellious generation and such a trayterous brood were borne Certainly my good brethren if the mercie of God which is incomprehensible did not giue them grace at the last gaspe to repent and crie to God for pardon as they are cloathed with shame in this world so shall they be much more in the world to come And as we hold them for no better then cursed creatures so shall the Lord at last say vnto them Goe ye cursed into euerlasting fire So let it be o Lord euen so to all the enemies of thine aâ—…ointed either open or secret so let it be to them As for his enemies doe thou thou O Lord thine owne selfe doe thou cloath them with shame But vpon himselfe shall his Crowne flourish These words vpon himselfe either are altogether impertinent and superfluous or else they are very important and materiall For it had beene sufficient to haue saide As for his enemies I shall cloath them with shame but as for himselfe his â—…rowne shall â—…lourish It is not greatly necessarie as it should seeme to 〈◊〉 his crowne shall â—…lourish vpon himselfe Yet the Lord in his gratious answer vnto Dauids praier thought good to put in this as a supernumerarie word ouer and besides the necessitie of the sentence to teach the good King and vs all likewise a very notable lesson Namely that he would blesse the crowne the dignitie the flourishing estate of his louing seruant not onely in his owne person and his posteritie in this world and in the world to come as I haue shewed alreadie but also from a lesser weight of glory still to a greater and greater Vpon himselfe saies he shall his crowne flourish For not onely it shall be as flourishing as Dauid left it at the day of his departure to God but after his dissolutioÌ„ and death as faâ—…t as his bodie corrupteth in the earth so fast shall his crowne encrease still in heauen Trust me truly I speake it before the liuing Lord and this high presence all the whole Church which shall be edified to saluation by Dauids blessed and godly gouernement euen after his death shal yet suffer his crown neuer to die but shall continually keepe it fresh and greene Yeâ—… as euery one brought to the building of the tabernacle and to the reedifying of the temple such as they were able so I assure you I speake now a great word euery particular subiect that is saithfull to God and to his Prince as he goeth on forward to God by the peace and by the religion which he hath enioyed vnder his Prince so he shall still beautifie and decke Dauids crowne one shall bring a white rose another shall bring a red rose and adde it to the crowne that so vpon himselfe still his crowne may slourish the white rose and the redde rose that are in the crowne alreadie beeing euer made more and more fragrant and slourishing O Christ what a crowne is this And what will it growe to much more in the ende You that are mighty Kings and Potentates vpon earth haue indeede great cares and continuall businesse in your heads but yet vouchsafe I pray you to hearken a little what I shal say vnto you You watch oftentimes ouer vs when we are asleepe our selues You care for our peace when it is not in our power to further it you procuring good to Sion and prosperitie to Ierusalem yet many times enioy the least part of it your selues But no force Take this still for your comfort We that cannot all our liues long doe the hundreth part of that good vvhich you doe euery houre shall haue nothing so flourishing a crovvne as you shall haue Vpon you vpon you shall euerlasting peace rest vpon you shall the glorie of Gods Maiestie shine vpon you vpon you shall your crovvne slourish Which the Lord of his mercie graunt I most humbly beseech him for Iesus Christs sake that as Dauids crovvne euer slourished till the first comming of Christ so our gratious Kings crovvne may euer flourish till the second comming of Christ and then that afterward for euer his royall Maiestie may be roy ally crovvned vvith eternall life thorough the same our deare Sauiour Iesus Christ to vvhom vvith the father and the holy Ghost be all honour and glo rie povver and praise dignitie and dominion novv and euermore Amen FINIS A SERMON PREACHED BEFORE the Kings Maiestie that day he entred into Oxford at Woodstocke August 27. 1065. Luk. 8. 15. But that which fell in good ground are they which with a good and a very good heart heare the word and keepe it and bring forth fruit with patience IN this parable of the sower are 4. grounds mentioned Whereof three are bad and onely one good Namely they which with a good and a very good heart heare
the word and keepe it and bring forth fruite with patience Almightie God powreth out his benefits no lesse plentiously then continually vpon vs yet we can make no requitall our goodnes cannot reach to God The onely thing that we can doe for him is to loue and honour his word WhereupoÌ„ king Dauid thought it a death vnto him that beeing banished from his people he could not goe vp to the house of the Lord with the voice of ioy and gladnes among such as keepe holy-day And on the other side he said I reioyced when they said vnto me We will goe vp into the house of the Lord. The Prophet Esay likewise foretelling what alacritie and good will should be in the Gentils after they were conuerted to Christ saith thus It shall be in the last daies that many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and we will walke in his pathes Looke how it is in the health of the bodie and so it is in the state of the soule If a man haue a good appetite and a stomacke to his meate t' is a signe he is well in health in like sort if a man be content to followe Christ for the loaues to fill his bellie and care not for the food of his soule questionles all is not well betweene God and him but if he haue a longing and a hungring desire of the word then indeede his heart is vpright in the sight of God For as S. Austen noteth well if the word of God be taken by vs it will take vs. Seeing the word of God so is and so ought to be vnto the faithfull as a hooke is to fish Then it takes when it is taken Neither are they which are taken hurt by it For they are not caught to be kild but to be drawne out of the damnation of this world aâ—…d to be translated to the libertie and glorie of the children of God Wherefore as fishers take most delight in angling when they see the fish bite quickly and greadily so if you would put life into your Preachers which are called fishers of men that they may preach the vvord vvith ioy not vvith griefe you must shevve by your countenance by your attention by your reuerence by all your outvvard behauiour that you desire nothing so much as 〈◊〉 bite at this sâ—…eete baite that so you may be drawne by the father to Christ. For they onely are good ground as we haue it here which with a good and a very good heart heare the word and keepe it and bring forth fruit with patience Here are three properties of good ground set downe All opposite to the three bad grounds mentioned before First they that are good ground heare the word with a good hâ—…rt contrarie to the ground on the high waies side which when they haue heard let the deuill take the word out of their hearts so they heare not with a good heart Secondly they keepe the word with a verie good heart contrarie to the stony ground which for a while receiue the word with ioy but in time of temptation they fall away and so they keepe not the word with a verie good heart Thirdly they bringe foorth fruit with patience contrary to the thornie ground which after their departure are choaked vvith cares and bring no fruit and so doe not as it is said here that the good ground doth bring forth fruit with patience But that which fell in good ground are they which with a good and a very good heart heare the word and keepe it and bring forth fruit with patience The first propertie of the good ground is this that they heare the word with a good heart The two disciples going to Emans when Christ was departed from them said thus one to another Did not our hearts burne within vs when he talked with vs by the way and opened to vs the Scripture O Beloued nowe you are busied in hearing the word Christ talketh to you and you are in the right way to heauen Therefore that we may heare with a good heart we must feele in our hearts that burning of which the disciples say Did not our hearts burne within vs when he talked with vs by the way For so the Spirituall spouse confesseth of her selfe My beloued put his hand to the hole of the doore and my heart was affectioned towards him And againe My soule melted when my beloued spake Now Christ puts his hand to the hole of the doore desiring himselfe to enter and vs to repent now our beloued speaketh to vs out of his word So that we cannot be good ground except our heart be affectioned and our soule melt towards him When the blessed Virgin saluted her cousin Elizabeth she felt the babe spring in her wombe for ioy Certainely Beloued you haue euery one of you a babe in your hearts euen the child Iesus which is formed and fashioned in you This babe we must feele euen to skip spring in our hearts for ioy if we would assure our selues that we be good ground and heare with a good heart Neither must we onely reioyce but alfo feare Serue the Lord with gladnesse and reioyce before him with trembling saies the Psalmist We read that when the Almightie vttered his voice the foure beasts whereby are meant the Angels let fall their wings Where are then our plumes of pride our feathers whereby vvee flie so high in an opinion of our ovvne knowledge and wisdome why are they not all let downe that we may wholly submit our selues to the Lord to be taught and directed by his word Remember I pray you what good Cornelius said I knowe well there was neuer more reuerent hearing of the word in the Court then at this day yet that which is verie well alreadie must so be commended as that which may be bet-â—…ter and better be euermore enforced Therefore as I was about to say remember what the Captaine Cornelius said to S. Peter when he was readie to preach vnto him Now saies he are we all here present before the Lord to heare all things that are commanded thee of God O that we had this good heart to consider vvhen vve heare a sermon that vve stand not before a man but coram domino before the Lord. Then vve should heare the vvord not as the vvord of man but as it is indeede the vvord of God Then vve should put a difference between other things vvhich perhaps shortly vve shall heare either to recreate the mind or sharpeÌ„ the wit or for state and maiestie or for some other earthly purpose and betweene this engrafted word which
be as a candle that neuer goes out and as a cleane creature that neuer leaues chevving the cudde euen as Iacob noted his sonnes dreames and the blessed virgin kept the shepheards sayings and pondered them in her heart For they onely are good ground vvhich vvith a good and a very good heart heare the vvord and keepe it and bring forth fruit vvith patience The third propertie of the good ground is this that they bring forth fruit vvith patience Good ground is like a good tree For indeede good ground will make a good tree Now a good tree bringeth forth good fruit And the blessed man which meditateth day and night in Gods law is like a tree planted by the waters side which bringeth forth his fruit in due season So that it is not enough for the word to goe in at one eare and out at the other but it must goe in at both eares by reuerent and religious hearing and settle deepely into the heart by faithfull and diligent keeping and lastly goe out at both hands by bringing forth fruit with patience Simeon the son of Onias was as a faire Oliue tree that is fruitfull and as a Cypres tree which groweth vp to the cloudes A cypres tree is high but barren an oliue is fruitfull but low So a Christian must not onely as a cypres tree reach vp to the clouds by meditation of high mysteries in the word but also he must as an oliue tree bring forth fruit with patience Then he shal be like Simeon neither low nor barren But though he be an oliue yet he shall be as high as the cvpres tree and though he be a cypresse yet he shall be as fruitfull as the oliue tree Noah is commanded to make a windowe in the toppe of the arke and a doore in the side of it A windowe is for the eie to look out a doore is for the whole bodie to goe out And in like manner he that would be good ground must not onely make him a window for contemplation as Daniel did at which he prayed thrise a day but also a doore for action as Abraham did at which he sate once a day At the windowe of contēplation he must meditate with a very good heart to keepe the word at the doore of action he must go out to bring forth fruit with patience The Lord also commanded Moses to make a lauer with a base or with a foote Now the Latine word Labium signifies as well a lip as a lauer So that the lauer which washeth must haue a base and the lip which vttereth great knowledge must haue a foote to walke according to it Otherwise if knowledge doe not stand vpon doing and vpon fructifying as vpon a foot thē questioules it is footelesse and so consequently it is bootelesse and the lauer wanting a base is altogether vnprofitable The Prophet Isaiah is willed to lift vp his voice like a trumpet Many things sound lowder then a trumpet as the sea the thunder and such like Yet he saies not List vp thy voice as the sea or lift vp thy voice as the thunder but lift vp thy voice as a trumpet Why so Because a trumpeter when he sounds his trumpet he windes it with his mouth and holds it vp with his hand And so euery faithfull heart which is as it were a spirituall trumpet to sound out the praises of God must not onely report them with his mouth but also support them with his hand And then indeede holding vp the word of life with his hand and bringing forth the fruit therof with patience he shall lift vp his voice like a trumpet The Patriarch Abraham buried Sarah in the caue of Macpelah that is in a double sepulchre He that buries his mind in knowledge onely without any care of bringing forth fruit he buries Sarah in a single sepulchre as Philo Iudaeus doth allegorize vpon this storie but he that burieth his minde as well in the performance and practise of religion which is all in all as in the knowledge and vnderstanding of it he buries Sarah in a double sepulchre And so must all we doe which are the true children of Abraham For then with Abraham burying our spirit in a double sepulchre we shal with Elizeus haue a double spirit A spirit that heareth the word with a verie good heart and with patience bringeth forth fruite Neither is this addition with patience altogether to be omitted For though a man cannot heare the word without patience nor keepe the word without patience yet patience is neuer so requisite as in bringing forth fruit according to the word which we haue heard and kept Wherefore the holy Ghost saith Ye haue neede of patience that after ye haue done the will of God ye may receiue the promise He saies not After ye haue heard it with your eare or kept it with your memorie but after ye haue done the will of God and brought forth the fruit thereof yee may receiue the promise For wherefore did not the stonie groūd bring forth fruite but onely for want of patience They receiued the word with ioy and seemed to haue verie good hearts for a time but in time of temptation for want of patience they fell away Wherefore did not the thorny ground bring forth fruit but onely for want of patience After their departure wanting patience to digest their griefes they were choked with cares and so brought forth no fruit Therefore as a good field must endure many a cold frost snow and hard vveather in the winter time before it can yeeld a fruitfull croppe in Summer semblably ◅e that vvould be good ground must possesse his soule in much patience and continually endure yea euen manfully reiect all the motions of his flesh all the allurements of the vvorld all the temptations of the deuill vvhereby he may be hindred from bringing forth the fruit of good life according to the holy vvill and vvord of God He must like a good tree bring forth good fruite he must with Simeon be not onely high as the cypresse but also fruitfull as the oliue he must with Noah make him not only a windowe for contemplation but also a doore for action he must with Moses make him a lauer with a base he must with Esay lift vp his voice like a trumpet he must with Abraham bury Sarah in a double sepulchre in one word he must alwaies bring forth fruit with patience For they onely are good ground which with a good and a verie good heart heare the word and keep it and bring forth fruit with patience To conclude then It is not greatly needefull to exhort you with a good heart to heare the word Neuer heretofore such diligent hearing in the Court as now a dayes I dare be bold to say it All the preachers in England in verie many yeares by all their exhortations could neuer haue done halfe so much good in this kind as the
Whereupon Prosper noteth that that which Virgil writeth of Augustus Cesar He hath giuen vs an Empire without ende may much more fitly be applied to Christ. For though Augustus raigned very long aboue fiftie yeares yet at length his gouernment as all other earthly kingdomes was determined But of our heauenly king onely the angel Gabriel saide most truly Of his kingdome there shall be no ende Now this glorie is as well called a crowne as a kingdome And this crowne as S. Peter saith is vndefield which neuer fadeth away The Greeke words which S. Peter vseth are Latine words also and they are not onely appellatiues beeing the epithites of this crowne but also propers the one the proper name of a stone the other of a flower For Isidore writeth there is a pretious stone called Aniantus which though it be neuer so much soyled yet it can neuer at all be blemished And beeing cast into the fire it is taken out still more bright and cleane Also Clemens writeth that there is a flower called Aâ—…rantus which beeing a long time hung vp in the house yet still is fresh and greene To both which the stone and the flower the Apostle as I am verily perswaded alludeth in this place As if he should haue saide The crowne which ye shall receiue shall be studded with the stone Amiantus which cannot be defiled and it shall be garnished with the flower Amarantus which alwaies is fresh and neuer fades away ye shall receiue a crowne vndefiled and that neuer fades away Which as Beda noteth was insinuated in the crowne round about the Arke of the Testament For in a circle there is neither beginning nor ending Or rather euery where there is a beginning euery where an ending and so no where any beginning or ending To shew that the patient also shal haue a crown set vpon their head per circuituÌ„ running round in a circle neuer comming to any end of eternitie Well our glorie is called also a treasure Three kind of treasures there are A treasure in hell a treasure in earth a treasure in heauen That in hell is a treasure of torments that in earth is a treasure of snowe that in heauen is a treasure of eternitie For the first S. Iames sayes Go to nowe you rich men weepe and howle for the miseries that shall come vpon you your riches are corrupt and your garments are moth-eaten your gold and siluer is cankred and the rust of them shall be a witnesse against you and shall eat your flesh as it were fire Ye haue heaped vp treasure for the last dayes Here 's a treasure in hell Which to be a treasure of torments the Apostle prooueth saying Thou after thy hardnesse and heart that cannot repent treasurest vnto thy selfe wrath against the day of wrath A treasure of wrath and of torments â—…roÌ„ which God for the deare blood of his sonne sake deliuer vs euery one The second is a treasure in earth Oâ—… which our Sauiour saith Lay not vp treasures for your selues vpon earth where the moath and canker corrupt and where the eues dig thorough and steale And this is a treasure of snowe For S. Gregorie vpon those words of Iob Who entreth into the treasures of snowe sheweth that earthly treasures are treasures of snowe You see little children what paines they take tâ—…â—…ake and scrape snowe together to make a snowe-ball right so they that scrape together the treasure of this world haue but a snowe-ball of it as soone as the sunne shineth and God breatheth vpon it and so entreth into it by and by it comes to nothing The third is a treasure in heauen Concerning which our Sauiour saith Lay vp for your selues treasures in heauen where are bagges that neuer waxe old Now this is a treasure of eternitie And therefore the Christians of the primitiue Church suffered with ioy the spoiling of their goods knowing that they had in heauen a better and a more enduring substance They contemned all treasures of snow in respect of this substance For they haue no substance neither are simply good though they be called goods but melt away as snow this is a better and a more enduring substance yea a most enduring a surpassing eternall waight of glorie Thus ye see how eternall our gloâ—…ie is It is a kingdome a crowne a treasure And this kingdome is an euerlasting kingdome this crowne is an incorruptible crowne this treasure is an eternal treasure And therefore seeing our glorie is so surpassing eternall we must be patient in all affliction For the momentarie lightnes of our affliction worketh vs surpassing exceeding â—…ernall waight of glorie Fourthly our glorie is weightie yea exceeding waightie â—…he glorie to come by some resemblances is shewed to be eternall by other to be weightie First to this purpose it is compared to wine Touching which our Sauiour saith Hereaâ—…r will I not drinke with you of the frâ—…ite of the vine till I drinke it nevve vvith you in my fathers kingdome Now how waightie this wine shal be appeareth in that the spies bringing clusters of grapes out of Caâ—… 〈◊〉 them vpon a poalâ—… on their 〈◊〉 To shewe in the celestiall 〈◊〉 〈◊〉 〈◊〉 glorie there shalâ—… be So when 〈◊〉 Lord turned water 〈◊〉 wine hâ—…â—…ommanded to â—…ll the vessels to the 〈◊〉 These vessels topâ—…ll of wine doe signifie at the mariage oâ—… the Lamb that â—…e 〈◊〉 shall hâ—… a â—…ll reward pressed downe shâ—…ken together râ—…g ouer So that euery one of them mâ—…y say Mâ—… cuppe doth ouerflowe Againe 〈◊〉 glorie is comâ—…d to a peny Now in a peny we consider fowre things The image the superscription the sound the waight So our Sauiour when they shewed him a peny aâ—…ked whose image and superscription it was First then for the image Christ shall change our vile bodies that they may be like the glorious bodie of his sonne that as we haue borne the image of the earthly so we may beare the image of the heauenly For the superscriptioÌ„ our Sauiour saith To him that ouercommeth will I giue a white stone and in it a name written which no man knoweth but he that receiueth it As a Prince seeing his name vpon a peice of coine knoweth it is of his owne mint so euery patient Christian seeing his owne name in this white stone which is a token of honour knoweth it properly belongeth to himselfe For the sound the Psalmist saith Blessed are they that dwell in thy house they shall alwaies praise thee This shall be the sound of the peny continually the praise of God As the foure and twentie elders neuer ceased day nor night to sing Holy holy holy to him that is and was and is to come Fourthly for the waight the shekel of the Sanctuarie was twise as weightie as the common shekel in like mâ—…ner our glorie shall be as the shekel of the Sanctuarie