When a minister was reading the words in marriage, "Wilt thou have this man as thy wedded husband," the bryde presently cryed, "O God, I, Sir," as though shee had tarried for him.
fo. 104.
Nov. 1602.Upon one Sunday this moneth Dr. Holland, Professor at Oxeford,[168] made a sermon at Paules Crosse, his text, Luke xii. v. 13, 14, &c.
"Take heede of covetousnes, for though a man have abundaunce, his life standeth not in riches." 2 parts; a caveat. 2. the reason. The reason by a negative, 1. Mans lyfe not in abundance. 2. by a similitude. He noted a difference between the Syriack and the Greeke. The Syriac sayth Christ spake to his disciples; the Greeke to the brethren that strove for the inheritaunce.
In the caveat, considered 1. the giver, Christ; 2. the brevity; 3. the occasion, the falling out of brethren.
All that followe Christ are his disciples.
The giver is Christ, which is Amen, verax, omniscient, he that knowes the waye of the serpent upon the stone, of an arrowe in the ayre, and a ship in the sea. Multa habent auctoritatem propter dicentem. He can tell us latet anguis in herba. The two eyes of the lambe a great watchman to tell us the danger of synn, that it hath the face of a woman, but the sting of a scorpion.
Brevitye. One word of Christ a whole sermon—the ten commaundments are called but ten words, Deut. iv. 13. The whole have but one word, Love, of God and our neighbour, ὁ ὡν, ὁ εἱ, ὁ ἑρχδμενοϟ, α and ω. One word of God overthrewe the whole kingdome of Assyria. Adams synn was the breach but of one commaundement, yet condemned the whole world. Relligion is one, though questions be infinit, fo. 104b.yet all must be determined per unum verbum domini scriptum. Verbum indicabit, all must be resolved per primam veritatem. Our soule can never be quiet till it be resolved by the word of God. Neither can wee have any perfection till wee have a seed of God.
Some have gone about to shewe the truth of relligion by casting out divels. David must come out with his two stones, the Old and the Newe Testament, before Goliah can be slayne.
He would not speake against the good use of riches. Divitiæ nec putentur mala, quia dantur bonis; neque bona, quia conferuntur malis. Though the soule neede none of these goods of riches, yet the body doth, propter victum et vestitum, and therefore we pray, Da nobis hodie panem nostrum quotidianum. God is the author of them, and soe, being the gifts of God, they cannot be evil in their nature. Diverse virtues followe and depend upon riches; as magnificence, munificence, &c.; hence have these goodly churches beene builded, famous colledges found[ed], warrs maynteyned, &c. The use of riches is to serve our owne necessity, Gods glory; to doe good to the poore, to lend to the needy, to reward the virtuous, to make frend of, &c. Yet the gift cannot merrit, for yf I give all that I have, yet yf I want charitie, &c. Yet facta in fide Mediatoris, they shall not want a reward. "Come ye blessed of my Father, when I was naked you clothed me," &c. The abuse of riches is covetousnes. Covetousnes is an Hydra with seven heades, the diuel is the author of it. He tempted Christ with riches, when he shewed him δὁξαν, the glory of the world; the diuel could make shewes, he was a cunning juggler.