Deliuerance from the graue A sermon preached at Saint Maries Spittle in London, on Wednesday in Easter weeke last, March 28. 1627. By Tho. Goffe, Batchelor of Diuinitie, lately student of Christ-Church in Oxford.
quando stillauit ira Dei super Ierusalem, (saith Senensis: ) from these oppressions, weighty though they were to him, this Robur vel imperium Domini, this strength of the Lord (for so the Prophets name imports) breakes forth;
quando stillauit ira Dei super Ierusalem, (Says Senensis:) from these oppressions, weighty though they were to him, this Robur vel imperium Domini, this strength of the Lord (for so the prophets name imports) breaks forth;
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or else they will finde him in the Labyrinths of their subtill braines, omitting the best Clue to guide them thorow, Religion. We may obserue how vnhappy the first intent to know GOD too neere was,
or Else they will find him in the Labyrinths of their subtle brains, omitting the best clue to guide them thorough, Religion. We may observe how unhappy the First intent to know GOD too near was,
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That wretched knowledge she quickly gain'd; good she knew, by its irrecouerable losse; and euill shee knew, not onely by knowing, but being so her selfe:
That wretched knowledge she quickly gained; good she knew, by its irrecoverable loss; and evil she knew, not only by knowing, but being so her self:
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Else how were it possible that Man, who only hath that essentiall consequence of his Reason, Capacity of Learning, should all his time bee brought vp in a Schoole of knowledge,
Else how were it possible that Man, who only hath that essential consequence of his Reason, Capacity of Learning, should all his time be brought up in a School of knowledge,
and yet too often let the glasse of his dayes be runne out, before hee knowes the Author he should studie? Haue not the greatest Epicures of knowledge,
and yet too often let the glass of his days be run out, before he knows the Author he should study? Have not the greatest Epicureans of knowledge,
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gazing vpon some hard trifle, some vnnecessary subtilty, and forgot so much as once to spell the Lord ? How great a part of this spanlength of his daies doth the Grammaticall Criticke spend, in finding out the construction of an obsolete word,
gazing upon Some hard trifle, Some unnecessary subtlety, and forgotten so much as once to spell the Lord? How great a part of this spanlength of his days does the Grammatical Critic spend, in finding out the construction of an obsolete word,
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or the principall verbe in a worne-out Epitaph, still ready to set out a new booke vpon an old Criticisme? How will an Antiquarie search whole Libraries, to light vpon an ancient Monument,
or the principal verb in a wornout Epitaph, still ready to Set out a new book upon an old Criticism? How will an Antiquary search Whole Libraries, to Light upon an ancient Monument,
whilest the Chronicle of this LORD, who is the Ancient of daies, shall seldome be looked into? We doe so wearie the faculties of our vnderstanding before-hand by ouer-practising, that when wee come at the Race indeed, where our knowledge should so runne that it might obtaine, it giues ouer the course,
whilst the Chronicle of this LORD, who is the Ancient of days, shall seldom be looked into? We do so weary the faculties of our understanding beforehand by over-practising, that when we come At the Raze indeed, where our knowledge should so run that it might obtain, it gives over the course,
as to extinguish those first Lampes of knowledge, polite and humane studies: for though they doe not directly teach vs to know the Lord, yet are they the fittest spectacles for vnripe yeeres and tender sights to put on, who are not able to endure at the first vehemens sensibile, so excelling an obiect as the Lord is.
as to extinguish those First Lamps of knowledge, polite and humane studies: for though they do not directly teach us to know the Lord, yet Are they the Fittest spectacles for unripe Years and tender sights to put on, who Are not able to endure At the First Violent sensibile, so excelling an Object as the Lord is.
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God doth not vse now-a-dayes to rauish men extra corpus, as Saint Hierome saith hee did this Prophet: or as Saint Paul saith, he doth not know whether it were NONLATINALPHABET or NONLATINALPHABET, whether within or without the body,
God does not use nowadays to ravish men extra corpus, as Saint Jerome Says he did this Prophet: or as Saint Paul Says, he does not know whither it were or, whither within or without the body,
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God leades vs with a more apprehensiue and ordinary hand, then either by taking vs vp, or sending downe lights and visions from himselfe, to make his Spirit to be at command to euery obstreperous vnletter'd Extemporist, vt doceat antequam didicit, who will vndertake to teach before himselfe hath learn'd;
God leads us with a more apprehensive and ordinary hand, then either by taking us up, or sending down lights and visions from himself, to make his Spirit to be At command to every obstreperous unlettered Extemporist, vt doceat antequam Didicat, who will undertake to teach before himself hath learned;
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and so it often falls out, that whilest such are about to make knowne this knowledge of the Lord, though their bodies bee confin'd within the compasse of the Pulpit,
and so it often falls out, that whilst such Are about to make known this knowledge of the Lord, though their bodies be confined within the compass of the Pulpit,
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yet is their straggling inuention faine to wander for matter, as Saul did ouer Mount Gilboa, and many other Mountaines, to seeke his Fathers Asses, and yet neuer found them.
yet is their straggling invention feign to wander for matter, as Saul did over Mount Gilboa, and many other Mountains, to seek his Father's Asses, and yet never found them.
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and yet the greatest Miracle that euer God wrought vpon earth, ( the Incarnation of his blessed Sonne excepted ) the effusion of his Spirit, must still be so familiar with vs, that the assiduity of hauing it, hath brought it amongst too many into a cheape contempt.
and yet the greatest Miracle that ever God wrought upon earth, (the Incarnation of his blessed Son excepted) the effusion of his Spirit, must still be so familiar with us, that the assiduity of having it, hath brought it among too many into a cheap contempt.
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That Angell of our Church, reuerend Hooker, (et tanto nomini semper assurgo, his name ought euer to bee mention'd with honour) calls Sermons the Keyes to the Kingdome of Heauen;
That Angel of our Church, reverend Hooker, (et tanto nomini semper assurgo, his name ought ever to be mentioned with honour) calls Sermons the Keys to the Kingdom of Heaven;
O what a blessing is it frō heauen? nay, what proportion doth it hold with heauen, to heare a Preachers tongue, touch't by a Seraphim, vtter in the Pulpit, labour'd & mature thoghts, cloathing his sublime Theames in fit Apparell to be presented before that Person whom hee represents ;
O what a blessing is it from heaven? nay, what proportion does it hold with heaven, to hear a Preachers tongue, touched by a Seraphim, utter in the Pulpit, laboured & mature thoughts, clothing his sublime Thames in fit Apparel to be presented before that Person whom he represents;
What a blessed Martyrdome it were, for any imploy'd in Gods Seruice, to breathe forth his soule in sauing others soules? Such a Preacher were like the good seruant in the Gospell, who when the Lord comes, he shall finde so doing.
What a blessed Martyrdom it were, for any employed in God's Service, to breathe forth his soul in Saving Others Souls? Such a Preacher were like the good servant in the Gospel, who when the Lord comes, he shall find so doing.
which, euen in this great businesse of knowing the Lord, too many doe. It was St. Hieroms complaint in his time, Sola Ars Scripturarum, Ars est omnium :
which, even in this great business of knowing the Lord, too many doe. It was Saint Hieroms complaint in his time, Sola Ars Scripturarum, Ars est omnium:
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but in the knowing of the Lord, euery man will bee a Doctor of the Chaire, before euer he saw the Diuinity-Schoole. We ought, I confesse, all to wish as Moses did, Would God that all the Lords people were Prophets,
but in the knowing of the Lord, every man will be a Doctor of the Chair, before ever he saw the Diuinity-Schoole. We ought, I confess, all to wish as Moses did, Would God that all the lords people were prophets,
yet you shall see, that when Saint Paul vndertooke to make the Corinthians know who was the Lord, hee profest a wealthy variety of much other knowledge besides the Scripture;
yet you shall see, that when Saint Paul undertook to make the Corinthians know who was the Lord, he professed a wealthy variety of much other knowledge beside the Scripture;
and able he was to cite their owne Poets among the then learned Athenians, and to apply a Satyricall Verse out of Epimenides, to reprehend the lying, gluttonous and bestiall manners of the Cretians. His powerfull language so rauish't the Lystrians, in the 14. of the Acts, that hee gain'd the repute of Mercury amongst them:
and able he was to Cite their own Poets among the then learned Athenians, and to apply a Satirical Verse out of Epimenides, to reprehend the lying, gluttonous and bestial manners of the Cretians. His powerful language so ravished the Lystrians, in the 14. of the Acts, that he gained the repute of Mercury among them:
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and questionlesse, the sitting so long at the feet of Gamaliel, made him vas electionis, a vessell fit to hold that diuine Treasure which the Holy Ghost powr'd into him:
and questionless, the sitting so long At the feet of Gamaliel, made him vas electionis, a vessel fit to hold that divine Treasure which the Holy Ghost poured into him:
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not that he, or any other Messenger of God, did euer vse to thrust themselues into a Wildernesse of Diuinity, amongst Thornes and Bushes, suffering euery Bramble to teare off part of that Golden Fleece, which can neuer safely bee carried out of such Thickets.
not that he, or any other Messenger of God, did ever use to thrust themselves into a Wilderness of Divinity, among Thorns and Bushes, suffering every Bramble to tear off part of that Golden Fleece, which can never safely be carried out of such Thickets.
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hee lookes vpon the booke of Experience, which was the onely volume God himselfe open'd in Paradise, written like the Booke in the Reuelation, within, and on the backside, The Heauens declare the Glorie of God, and the Firmament sheweth his handy workes ;
he looks upon the book of Experience, which was the only volume God himself opened in Paradise, written like the Book in the Revelation, within, and on the backside, The Heavens declare the Glory of God, and the Firmament shows his handy works;
and so out of euery Star could he take notes, by which he might learne who was this Lord. Opus fecit quod opificem visibilitate sui manefestauit, saith the Master out of St. Ambrose ;
and so out of every Star could he take notes, by which he might Learn who was this Lord. Opus fecit quod Opificem visibilitate sui manefestauit, Says the Master out of Saint Ambrose;
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Thus the Sonne of Sirach would make the Vniuerse our Vniuersitie, where we might perfect our soules in experimentall knowledge sufficient to vnderstand the power of Him that made all this All, first of nothing.
Thus the Son of Sirach would make the Universe our university, where we might perfect our Souls in experimental knowledge sufficient to understand the power of Him that made all this All, First of nothing.
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Who knoweth not all these things, that the hand of the Lord hath wrought this? By the perpetuity of these creatures, wee may know the eternitie of their Creator; by their immensity, his omnipotency ;
Who Knoweth not all these things, that the hand of the Lord hath wrought this? By the perpetuity of these creatures, we may know the eternity of their Creator; by their immensity, his omnipotency;
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Yet hath the Deuill so fascinated the eyes of many, that in stead of knowing GOD by these his workes, they haue mistaken many of his workes for their gods:
Yet hath the devil so fascinated the eyes of many, that in stead of knowing GOD by these his works, they have mistaken many of his works for their God's:
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How commonly haue some esteem'd the strong man in the Firmament, the Sun, for the Sunnes Creator? who, could he haue spoken, would haue answer'd them like the Angell in the Reuelation, NONLATINALPHABET, see thou doe it not;
How commonly have Some esteemed the strong man in the Firmament, the Sun, for the Suns Creator? who, could he have spoken, would have answered them like the Angel in the Revelation,, see thou do it not;
then such blinded adoration to be esteem'd knowledge of this Lord. Where was that immortall Soule, that Image of the sacred Trinity? Where all the Faculties of that Soule? Apprehension, Iudgement,
then such blinded adoration to be esteemed knowledge of this Lord. Where was that immortal Soul, that Image of the sacred Trinity? Where all the Faculties of that Soul? Apprehension, Judgement,
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yet some, I am sure, that this day heare mee, haue beene in parts, and amongst people, who can no more see this Lord, then a blind man is able to discerne the Sunne at noone:
yet Some, I am sure, that this day hear me, have been in parts, and among people, who can no more see this Lord, then a blind man is able to discern the Sun At noon:
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where amongst obseruing many Monsters in their Trauels, the greatest Monster Sea or Earth affords, is the ignorance of this Lord, not yet knowne to the mightiest Monarkes vpon earth.
where among observing many Monsters in their Travels, the greatest Monster Sea or Earth affords, is the ignorance of this Lord, not yet known to the Mightiest Monarchs upon earth.
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The knowledge of this Lord. Let euery one of your liues be a Taper to the darkned vnderstandings of the Heathen, by which they may at least see that you know the Lord: for to you, to you only doth he beare this loue, of you onely hee hath this fatherly care, that hee would bee knowne to bee the Lord of you his people:
The knowledge of this Lord. Let every one of your lives be a Taper to the darkened understandings of the Heathen, by which they may At least see that you know the Lord: for to you, to you only does he bear this love, of you only he hath this fatherly care, that he would be known to be the Lord of you his people:
Did euer Father in more faire termes entertain the dearest Treasures of his bloud, then God doth here his people? A people, who in the Chapter 〈 ◊ 〉 had awaken'd his vnwilling wrath, himselfe saies of them, When the house of Israel dwelt in their owne Land, they defiled it by their owne wayes,
Did ever Father in more fair terms entertain the dearest Treasures of his blood, then God does hear his people? A people, who in the Chapter 〈 ◊ 〉 had awakened his unwilling wrath, himself Says of them, When the house of Israel dwelled in their own Land, they defiled it by their own ways,
But, saith Bernard, tanquam proprium eum habent singuli Electorum, where he beares a selected and neere affection, there he stiles himselfe and them by a more deare and peculiar Title, O my people: He spoke to them before in termes of strangenesse;
But, Says Bernard, tanquam proprium Eum habent Singuli Electorum, where he bears a selected and near affection, there he stile himself and them by a more deer and peculiar Title, Oh my people: He spoke to them before in terms of strangeness;
now was the time they should haue beene blotted out, when such worms, not worthy to crawle before his Throne, should dare to vrge God himself, with their vpbraiding murmurs:
now was the time they should have been blotted out, when such worms, not worthy to crawl before his Throne, should Dare to urge God himself, with their upbraiding murmurs:
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for, as if his Loue had shut vp all his Care for one Familie alone, and onely they should partake of it, hee calls himselfe the God of Abraham, the God of Isaak, and the God of Iacob ;
for, as if his Love had shut up all his Care for one Family alone, and only they should partake of it, he calls himself the God of Abraham, the God of Isaac, and the God of Iacob;
Some of his seruants haue desired to belong to him, with the same singularity of dutie, as hee hath own'd them with a singular affection. The man after his owne heart, expresses him in Attributes most pleasing to him, Domine Deus meus, O Lord, my God.
some of his Servants have desired to belong to him, with the same singularity of duty, as he hath owned them with a singular affection. The man After his own heart, Expresses him in Attributes most pleasing to him, Domine Deus meus, Oh Lord, my God.
neither shame for his late reproachfull Death, nor feare to belong to so contemn'd a Man as he was, made her to let fall her Relation, but still My Lord. Some of his then haue been willing to dwell vnder the shaddow of his wings,
neither shame for his late reproachful Death, nor Fear to belong to so contemned a Man as he was, made her to let fallen her Relation, but still My Lord. some of his then have been willing to dwell under the shadow of his wings,
But, like peremptorie Minions, who hauing long enioy'd the fauour of their Prince, and finding themselues crost but in some one Suit, they forget all the good turnes that were heap't vpon them before:
But, like peremptory Minions, who having long enjoyed the favour of their Prince, and finding themselves crossed but in Some one Suit, they forget all the good turns that were heaped upon them before:
NONLATINALPHABET, Though wee may euery where find this Lord, yet if we looke vpon him with carnall eyes, we shall hardly discern him to be the Lord of his people, but rather of the vngodly, who oftentimes in farre more plenty enioy his outward bounties,
, Though we may every where find this Lord, yet if we look upon him with carnal eyes, we shall hardly discern him to be the Lord of his people, but rather of the ungodly, who oftentimes in Far more plenty enjoy his outward bounties,
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When Christ himselfe had once in his company his Apostles, all the poore Familie that he had, all his people, the Winds and the Waters set vpon the Ship where he and his people were;
When christ himself had once in his company his Apostles, all the poor Family that he had, all his people, the Winds and the Waters Set upon the Ship where he and his people were;
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for had there beene a continuall calme, they could not so certainely haue knowne him for their Lord, who both then and since reads to all his people many Lectures of himselfe, his Glory, his Omnipotency:
for had there been a continual Cam, they could not so Certainly have known him for their Lord, who both then and since reads to all his people many Lectures of himself, his Glory, his Omnipotency:
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by all them we only know, that we can neuer sufficiently know him, not the least handy-worke of his. One Schoole onely GOD hath, where most perfectly wee shall learne what he is:
by all them we only know, that we can never sufficiently know him, not the least handiwork of his. One School only GOD hath, where most perfectly we shall Learn what he is:
That Schoole is the Graue, to which heere hee sets his people, where they shall truely know him to be the Lord, by those acts of his power, by opening Graues, and bringing vp out of Graues.
That School is the Grave, to which Here he sets his people, where they shall truly know him to be the Lord, by those acts of his power, by opening Graves, and bringing up out of Graves.
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This is one of the vnlikeliest places that euer man went to learne any knowledge in, especially the knowledge of the Lord. The Psalmist tels GOD, That was no place for him to be knowne in, quoniam non est in morte qui memor sit tui;
This is one of the unlikeliest places that ever man went to Learn any knowledge in, especially the knowledge of the Lord. The Psalmist tells GOD, That was no place for him to be known in, quoniam non est in morte qui memor sit tui;
In death there is no remembrance of thee, and in the Graue who shall giue thee thanks? He seconds it in the 30. Psalme, verse 9. Quae vtilitas in sanguine meo? What profit is there in my blood, O Lord? When I goe downe into the Pit, shall the Dust praise thee? shall it declare thy Truth? Yes sure;
In death there is no remembrance of thee, and in the Grave who shall give thee thanks? He seconds it in the 30. Psalm, verse 9. Quae vtilitas in sanguine meo? What profit is there in my blood, Oh Lord? When I go down into the Pit, shall the Dust praise thee? shall it declare thy Truth? Yes sure;
A blessed Apostle could well thinke of no other Librarie to studie for his chiefe Lesson in, to know Iesus Christ, and him crucified, but the Graue ▪ His Bookes must be meditations of the Carkases laid in their Graues ; his fellow-students. Wormes; his writing-tables, nasty Sculs;
A blessed Apostle could well think of no other Library to study for his chief lesson in, to know Iesus christ, and him Crucified, but the Grave ▪ His Books must be meditations of the Carcases laid in their Graves; his fellow-students. Worms; his writing-tables, nasty Skulls;
his maine Author, Christ Iesus, lockt vp a while after his crucifying, in the Archiuis, in the closest and most secret roome of the Graue, out of whom he meant to exscribe those Prophecies foretold, those Types prefigur'd, those Amazements of Heauen, those Terrours of Earth;
his main Author, christ Iesus, locked up a while After his crucifying, in the Archives, in the closest and most secret room of the Grave, out of whom he meant to exscribe those Prophecies foretold, those Types prefigured, those Amazements of Heaven, those Terrors of Earth;
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And that alone makes vs his people know that he is the Lord, now he hath opened our Graues, &c. Our Sauiour himselfe, whil'st he was vpon Earth, was a frequent Guest to the House next adioyning in sad neighbourhood to the Graue, the Bed of sicknesse;
And that alone makes us his people know that he is the Lord, now he hath opened our Graves, etc. Our Saviour himself, whilst he was upon Earth, was a frequent Guest to the House next adjoining in sad neighbourhood to the Grave, the Bed of sickness;
so in that Bed, he made the first way to shew what power hee would afterwards haue ouer the Bed of Dust, the Graue. From sicknes and languishing, he rais'd the diseased, Creante, non medicante manu, not with the hand of a Physician, but of a Creator;
so in that Bed, he made the First Way to show what power he would afterwards have over the Bed of Dust, the Grave. From sickness and languishing, he raised the diseased, Creante, non medicante manu, not with the hand of a physician, but of a Creator;
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when you shall not see GOD more busie in one Chapter to take Man out of the ground, then in the next Chapter he was resolu'd to open the ground, that it might take Man in againe:
when you shall not see GOD more busy in one Chapter to take Man out of the ground, then in the next Chapter he was resolved to open the ground, that it might take Man in again:
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but we must appeare at his Summons, and present our Bodies to his Prison, the Graue. We are all but like so many wearied and breathlesse Hares before the Hounds, which euery step lookes to be a prey to their sporting crueltie.
but we must appear At his Summons, and present our Bodies to his Prison, the Grave. We Are all but like so many wearied and breathless Hares before the Hounds, which every step looks to be a prey to their sporting cruelty.
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May wee not All come to Saint Pauls mournfull Quaere, NONLATINALPHABET, O wretched men that we are, who shall deliuer vs from the Bodie of this Death? or from the Death of this Body?
May we not All come to Saint Paul's mournful Quaere,, Oh wretched men that we Are, who shall deliver us from the Body of this Death? or from the Death of this Body?
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for nunquam poneretur similitudo, God would neuer haue taken a similitude from the Graue, to illustrate Israels redemption from Captiuitie, nisi staret ipsa resurrectio, but that he who meant immediately to doe the one, was resolu'd afterwards in his good time to performe the other.
for Never poneretur similitudo, God would never have taken a similitude from the Grave, to illustrate Israel's redemption from Captivity, nisi staret ipsa Resurrection, but that he who meant immediately to do the one, was resolved afterwards in his good time to perform the other.
Faith doth as certainely apprehend things that are to be done, as God himselfe knowes that he will doe them, saith Pineda. No Captiuity beyond the Graue;
Faith does as Certainly apprehend things that Are to be done, as God himself knows that he will do them, Says Pineda. No Captivity beyond the Grave;
and no word in this Chapter to set out this Captiuitie, but is translated from a Graue: Shew me, O sonne of Man, the value of dead and drie Bones, Sinewes,
and no word in this Chapter to Set out this Captivity, but is translated from a Grave: Show me, Oh son of Man, the valve of dead and dry Bones, Sinews,
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let the right hand of Gods Messengers forget their cunning, and their tongues cleaue for euer to the roofe of their mouths, who will not remember those cryes, that then his people made to him,
let the right hand of God's Messengers forget their cunning, and their tongues cleave for ever to the roof of their mouths, who will not Remember those cries, that then his people made to him,
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as soone almost as the wombe was open'd to let it into the world? And That which a little before was the hopefull Burthen of the Mother, presently became a small, but heauie load to the Messenger of the Graue. Cadunt Medentes Mordus auxilium trahit.
as soon almost as the womb was opened to let it into the world? And That which a little before was the hopeful Burden of the Mother, presently became a small, but heavy load to the Messenger of the Grave. Cadunt Medentes Mordus auxilium trahit.
That the Cormorant and Bittyrne were like to possesse your habitations? The Owle also and the Rauen to dwell amongst you, the lines of Confusion to be stretch't vpon you? And the stones of emptinesse? They are Esayes words to as flourishing a Citie,
That the Cormorant and Bittyrne were like to possess your habitations? The Owl also and the Raven to dwell among you, the lines of Confusion to be stretched upon you? And the stones of emptiness? They Are Isaiah words to as flourishing a city,
And all this Cost, Paines, Wit, Curiositie, to feed and cloathe Bodies, that must come to the Graue. Whither if one Engine will not serue to bring vs, he hath many;
And all this Cost, Pains, Wit, Curiosity, to feed and cloth Bodies, that must come to the Grave. Whither if one Engine will not serve to bring us, he hath many;
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Solomon with a preuenting Deuotion, foresaw all his Whips and Scourges which driue vs to our Graues, Famine, Pestilence, Blasting, Mildew, Caterpiller, and Enemy. Must our Sermons passe them ouer? I pray God the destroying Angell, whose fingers were arm'd with them, may so passe ouer vs too:
Solomon with a preventing Devotion, foresaw all his Whips and Scourges which driven us to our Graves, Famine, Pestilence, Blasting, Mildew, Caterpillar, and Enemy. Must our Sermons pass them over? I pray God the destroying Angel, whose fingers were armed with them, may so pass over us too:
Other punishments preuent their cruelty by a speedy destruction. But famine strikes with deliberate blowes, and makes vs wretchedly sensible of lasting miserieit;
Other punishments prevent their cruelty by a speedy destruction. But famine strikes with deliberate blows, and makes us wretchedly sensible of lasting miserieit;
cooles the preseruing heate, drinkes vp the nourishing moysture, weares out the vegetable habitude, suckes vp the flowing Marrow, eneruates the Sinewes, vntyes the ioynts, cobwebs the flesh, discolours the face, dambes vp the voice;
cools the preserving heat, drinks up the nourishing moisture, wears out the vegetable habitude, sucks up the flowing Marrow, enervates the Sinews, unties the Joints, cobwebs the Flesh, discolours the face, dambes up the voice;
Would not the mighty men amongst vs neglect them, as Goliah scorn'd Dauid the Youth? Yet Solomon, knew that this Army was able to bid Battell to the greatest power vpon earth.
Would not the mighty men among us neglect them, as Goliath scorned David the Youth? Yet Solomon, knew that this Army was able to bid Battle to the greatest power upon earth.
What is become of the stately Towres? of the wall'd Cities? of the fruitfull Vines? of a Countrey deare to vs? But I question not the letting out of the bloud of the Vine;
What is become of the stately Towers? of the walled Cities? of the fruitful Vines? of a Country deer to us? But I question not the letting out of the blood of the Vine;
God himselfe could tell his people in the 5 of Hosa, I will goe and returne to my place till they acknowledge their offence, and seeke my face: in their affliction they will seeke me early.
God himself could tell his people in the 5 of Hosa, I will go and return to my place till they acknowledge their offence, and seek my face: in their affliction they will seek me early.
Optimi sumus, dum infirmi sumus. Neuer doe we truely kneele to him, but when we are vnder his strokes, vpon which strokes, we must not looke through the false Glasses of our deserts, but of his Mercies.
Optimi sumus, dum infirmi sumus. Never do we truly kneel to him, but when we Are under his Strokes, upon which Strokes, we must not look through the false Glasses of our deserts, but of his mercies.
How was he faine to driue vs All to his Temple not long since? How did a few strokes sinke vs vpon our knees? Lift vp our wearied hands? Exalt our tyr'd voyces? Turne our heads into Fountaines? our eyes into Streames? And all our selues,
How was he feign to driven us All to his Temple not long since? How did a few Strokes sink us upon our knees? Lift up our wearied hands? Exalt our tired voices? Turn our Heads into Fountains? our eyes into Streams? And all our selves,
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for a time into so many Saints? How did we come to him with hearty groanes, Deuout thoughts, Sobbing Breasts, Humble Knees, Serious Cryes, Charming Tongues, Emphaticke Prayers,
for a time into so many Saints? How did we come to him with hearty groans, Devout thoughts, Sobbing Breasts, Humble Knees, Serious Cries, Charming Tongues, Emphaticke Prayers,
and aboue all, a full Resolution of Amendment? All which hee listen'd to with such a pleas'd Attention, that he caus'd the Minister of his Iustice to put vp the Sword of vengeance,
and above all, a full Resolution of Amendment? All which he listened to with such a pleased Attention, that he caused the Minister of his justice to put up the Sword of vengeance,
and many thousands more, are as men brought vp out of our Graues, and may know that he is the Lord, and that wee his people ought for euer to praise him in the great Congregation, who thus hath brought vs out of our Graues. And brought you vp out of your Graues. ]
and many thousands more, Are as men brought up out of our Graves, and may know that he is the Lord, and that we his people ought for ever to praise him in the great Congregation, who thus hath brought us out of our Graves. And brought you up out of your Graves. ]
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nor by any Hieroglyphicke so deliniate himselfe, as by this last Particle by bringing vp out of our Graues. The Sonne of Sirach imployes all the Rhetoricke he hath, to set out the Omnipotency of this Lord;
nor by any Hieroglyphe so deliniate himself, as by this last Particle by bringing up out of our Graves. The Son of Sirach employs all the Rhetoric he hath, to Set out the Omnipotency of this Lord;
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then to his Treasures from whence the Cloudes flye forth as Fowles, and the hoare Frost is powr'd as Salt vpon the earth, which the North winde congealeth into yee,
then to his Treasures from whence the Clouds fly forth as Fowls, and the hoar Frost is poured as Salt upon the earth, which the North wind congealeth into ye,
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Can Diuinity assume more then that pen giues it? Yes, the Holy Ghost tels vs of a Creature in the Sea, whom he calls Regem super omnes filios superbiae, The King of all the children of pride:
Can Divinity assume more then that pen gives it? Yes, the Holy Ghost tells us of a Creature in the Sea, whom he calls Regem super omnes Sons superbiae, The King of all the children of pride:
The Leuiathan, Lay thy hand vpon him remember the Battell, doe no more, who can discouer the face of his Garment? Or who can can come to him with his double bridle? Who can open the doores of his face? his Teeth are terrible round about.
The Leviathan, Lay thy hand upon him Remember the Battle, do no more, who can discover the face of his Garment? Or who can can come to him with his double bridle? Who can open the doors of his face? his Teeth Are terrible round about.
for Quis Deus nisi Dominus, who can bring frō the Graue, but our God? He neuer delegated his dearest seruant in this Ability, his seruant Moses, so often stil'd his seruant, imploid to deliuer his people from Pharoahs Bondage,
for Quis Deus nisi Dominus, who can bring from the Grave, but our God? He never delegated his dearest servant in this Ability, his servant Moses, so often Styled his servant, employed to deliver his people from Pharaohs Bondage,
Res quidem honorabilis, & dominatio potestatiua fuit, saith Cyprian: The power that our Sauiour shewed ouer the Graue euen there, ought euer to be honour'd in our memories;
Rest quidem honorabilis, & dominatio potestatiua fuit, Says Cyprian: The power that our Saviour showed over the Grave even there, ought ever to be honoured in our memories;
Quis viuit? Who is he that liues, and shall not see Death? All the comfort one of the best Heathen could euer giue in this case, was, Cogitare id sibi accidisse, quod antè se passi sunt omnes, omnes { que } passuros:
Quis viuit? Who is he that lives, and shall not see Death? All the Comfort one of the best Heathen could ever give in this case, was, Cogitare id sibi accidisse, quod antè se passi sunt omnes, omnes { que } passuros:
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the walls of that Prison being in a manner broken downe, since Christ Iesus, who was the Surety for our first Fathers Debt, was lay'd for a time in it, to redeeme vs from it.
the walls of that Prison being in a manner broken down, since christ Iesus, who was the Surety for our First Father's Debt, was laid for a time in it, to Redeem us from it.
The Element of Sinne, which in one of our hearts weighes not at all, because it is in its proper place, (and Elementum non ponderat in loco suo ) vpon him lay so heauie,
The Element of Sin, which in one of our hearts weighs not At all, Because it is in its proper place, (and Elementum non ponderat in loco Sue) upon him lay so heavy,
because he was no Center for it, that it made him who was wont to bow the heauens, bow himselfe vpon the earth, in the Garden of Gethsemane, knocking there at the doore of his Graue to be let in:
Because he was no Centre for it, that it made him who was wont to bow the heavens, bow himself upon the earth, in the Garden of Gethsemane, knocking there At the door of his Grave to be let in:
Thus both the liuing and the dead were equally prepar'd to bring him to his Graue, who came to bring both the liuing and the dead vp out of their Graues.
Thus both the living and the dead were equally prepared to bring him to his Grave, who Come to bring both the living and the dead up out of their Graves.
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when that Face, at which the Angels so often wondred, was scarrifi'de and cauteriz'd with Thornes? those eyes, from which the Lamps of Heauen, the Sunne that wardeth by day,
when that Face, At which the Angels so often wondered, was scarrifi'de and cauterized with Thorns? those eyes, from which the Lamps of Heaven, the Sun that wardeth by day,
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the stones of the Temple leapt from their foundations, disdaining the place where the hand of any Architect had laid them, when those prophane builders refus'd Lapidem angularem, him that was euer the head Stone of the corner.
the stones of the Temple leapt from their foundations, disdaining the place where the hand of any Architect had laid them, when those profane Builders refused Lapidem angularem, him that was ever the head Stone of the corner.
Would you now thinke this Man that could not saue himselfe, (as they blasphem'd) could saue vs? That he that could not procure himselfe a Graue, should bring vs all vp out of our Graues? Nullas habet spes Troja, si tales habet.
Would you now think this Man that could not save himself, (as they blasphemed) could save us? That he that could not procure himself a Grave, should bring us all up out of our Graves? Nullas habet spes Troy, si tales habet.
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How doe they yet deride our hopes in him, who do not yet beleeue in him? Durst he euer challenge Death vpon his owne Dunghill, the Graue, with such daring termes, Ero mors tua, ô mors, O Death, I will be thy death, O Graue, I will be thy destruction? Will the Lord euer say to him, Sit thou on my right hand,
How do they yet deride our hope's in him, who do not yet believe in him? Durst he ever challenge Death upon his own Dunghill, the Grave, with such daring terms, Ero mors tua, o mors, Oh Death, I will be thy death, Oh Grave, I will be thy destruction? Will the Lord ever say to him, Fit thou on my right hand,
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and take captiuity captiue, who was taken by two old men, Ioseph and Nicodemus, to bee laid in a new Monument in Iosephs Garden? In horto erat Monumentum nonum, A new Sepulcher, wherein neuer man was yet layd;
and take captivity captive, who was taken by two old men, Ioseph and Nicodemus, to be laid in a new Monument in Joseph's Garden? In Horto erat Monument Nonum, A new Sepulcher, wherein never man was yet laid;
They could say to Pilate, Sir, we haue heard the Deceiuer say, (and how wretchedly did they deceiue themselues by not beleeuing what he said?) His dixit euer was his fiat, from the first saying, Let there be light ;
They could say to Pilate, Sir, we have herd the Deceiver say, (and how wretchedly did they deceive themselves by not believing what he said?) His dixit ever was his fiat, from the First saying, Let there be Light;
Let their laborious enuie heape hills of Earth vpon his Graue ; let their Grand Patron the Deuill himselfe, send Legions from Hell to guard his Sepulcher,
Let their laborious envy heap hills of Earth upon his Grave; let their Grand Patron the devil himself, send Legions from Hell to guard his Sepulcher,
he enter'd as Conquerour, bound him as the stronger, spoild him, as the right owner of that estate in vs, which he by theft and violence had once carried away.
he entered as Conqueror, bound him as the Stronger, spoiled him, as the right owner of that estate in us, which he by theft and violence had once carried away.
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Were the Fogs call'd from the Lakes and Fennes for your sakes, O you, once his people? Was darknesse call'd from the Center of the Earth, to spread it selfe vpon the face of Egypt three dayes? or rather three prodigious nights? Didst thou, O Sunne, more then stand still in Gibeon, and thou Moone, in the valley of Aijalon, that you his people should for euer since obtenerate your owne eyes with a darknes more palpable then that of Egypt,
Were the Fogs called from the Lake's and Fens for your sakes, Oh you, once his people? Was darkness called from the Centre of the Earth, to spread it self upon the face of Egypt three days? or rather three prodigious nights? Didst thou, Oh Sun, more then stand still in Gibeon, and thou Moon, in the valley of Aijalon, that you his people should for ever since obtenerate your own eyes with a darkness more palpable then that of Egypt,
and reioycing as a Gyant to runne his race? Would his Disciples, a poore, disconsolate, wretched, forsaken company, Doues vnder the tallons of Vultures and Ravens, would they venture vpon a guarded Sepulcher? Would they offer violence to an armed Band? Indeed, habet pietas impetum suum: Religious valour will doe much;
and rejoicing as a Giant to run his raze? Would his Disciples, a poor, disconsolate, wretched, forsaken company, Dove under the talons of Vultures and Ravens, would they venture upon a guarded Sepulcher? Would they offer violence to an armed Band? Indeed, habet pietas Impetum suum: Religious valour will do much;
And marke, I beseech you, euen in that one thing, the prouident Iustice of the Almighty, to punish them euer since with a generall lightnesse of beliefe, to apprehend any thing but what they should haue faith in;
And mark, I beseech you, even in that one thing, the provident justice of the Almighty, to Punish them ever since with a general lightness of belief, to apprehend any thing but what they should have faith in;
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Shall so supernaturall an Earthquake bee at his Passion, when he breathed out his Spirit into the hands of his Father? And shall neither Earth nor the Stone vpon his Graue stir, to giue way to him to re-assume that Spirit to himselfe againe? If Earth nor Stones will not moue, Heauen will,
Shall so supernatural an Earthquake be At his Passion, when he breathed out his Spirit into the hands of his Father? And shall neither Earth nor the Stone upon his Grave stir, to give Way to him to reassume that Spirit to himself again? If Earth nor Stones will not move, Heaven will,
Angels euer haue had a charge of him, and as they did not refuse to attend him when he tooke vp his first lodging vpon Earth in a Manger, so did they waite vpon him in the last bed that euer he lay in heere, the Graue. Qui fuit vermiculorum locus, est & Angelorum, Angels scorne not to keepe wormes company in any place where Christ was:
Angels ever have had a charge of him, and as they did not refuse to attend him when he took up his First lodging upon Earth in a Manger, so did they wait upon him in the last Bed that ever he lay in Here, the Grave. Qui fuit vermiculorum locus, est & Angels, Angels scorn not to keep worms company in any place where christ was:
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All that was done for him, was done by him, nor did the Angell rowle away the stone, to make way for Christ to come out of the Graue, but to prepare our hearts for Christ to come into them, vt conseruis ad credendum daret fidem, non vt ad resurgendum Domino praestaret auxilium ;
All that was done for him, was done by him, nor did the Angel roll away the stone, to make Way for christ to come out of the Grave, but to prepare our hearts for christ to come into them, vt conseruis ad credendum dart fidem, non vt ad resurgendum Domino praestaret auxilium;
but the second Adam the Iewes esteem'd indeed a weed, but contrary to expectation he sprung vp a Gardner: for Mary tooke him for the Gardner, and by the power of that Gardner, Expectandum etiam nobis corporis ver est.
but the second Adam the Iewes esteemed indeed a weed, but contrary to expectation he sprung up a Gardner: for Marry took him for the Gardner, and by the power of that Gardner, Expectandum etiam nobis corporis ver est.
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For, shall darknesse follow light, and light darknesse? shall Autumne succeed Spring, and Spring Autumne? shall the Moone put off and renew her selfe by a monthly change? shall trees vncloath themselues of their leafie garments? and duely at their time re-inuest themselues with those greene Ornaments? shall Sunnes each night set,
For, shall darkness follow Light, and Light darkness? shall Autumn succeed Spring, and Spring Autumn? shall the Moon put off and renew her self by a monthly change? shall trees unclothe themselves of their leafy garments? and duly At their time reinvest themselves with those green Ornament? shall Suns each night Set,
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This extends the degrees of their accidentall ioy to the height, that we, for whom he became so humble on earth, shall by him be made so high in heauen:
This extends the Degrees of their accidental joy to the height, that we, for whom he became so humble on earth, shall by him be made so high in heaven:
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That these bodies shall againe be made the glorified Tabernacles to their soules, from which that Diuine part shall neuer againe be frighted with diseases, neuer loaded with discontents, neuer rackt by pashions, neuer tortur'd by affections, neuer vext by griefes, nor expell'd by rebellious frailty;
That these bodies shall again be made the glorified Tabernacles to their Souls, from which that Divine part shall never again be frighted with diseases, never loaded with discontents, never racked by pashions, never tortured by affections, never vexed by griefs, nor expelled by rebellious frailty;
O God, when at that vnknowne day, thou shalt goe forth about this vniuersall businesse, to bring vs All vp out of our Graues, and meanest to clothe this mortall with immortality, how will the earth shake, and the heauens drop at thy presence ? How will Kings of Armies flye apace? and how wilt thou scatter Kings;
Oh God, when At that unknown day, thou shalt go forth about this universal business, to bring us All up out of our Graves, and Meanest to cloth this Mortal with immortality, how will the earth shake, and the heavens drop At thy presence? How will Kings of Armies fly apace? and how wilt thou scatter Kings;
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when the chariots of the Lord shall be twenty thousand, euen thousands of Angels? In what furrow then will the Purchaser hide his couetous head? In what dunghill will the Adulterer shrow'd his vncleane and rotten body? Into what Ditch then will the Drunkard reele? or in what Parchment will the Lawyer write his Euidences? or with what waxe will he seale them,
when the chariots of the Lord shall be twenty thousand, even thousands of Angels? In what furrow then will the Purchaser hide his covetous head? In what dunghill will the Adulterer shrow his unclean and rotten body? Into what Ditch then will the Drunkard reel? or in what Parchment will the Lawyer write his Evidences? or with what wax will he seal them,
Then wilt thou command the Sea, not onely to stay her proud waues, but to make one depth still call vpon another, till they bring vp from the lowest bottome, all that haue shipwrack't in her waters, or dash't against her Rockes.
Then wilt thou command the Sea, not only to stay her proud waves, but to make one depth still call upon Another, till they bring up from the lowest bottom, all that have shipwrecked in her waters, or dashed against her Rocks.
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nor the teeth of Crocodiles, Serpents or Hiena's (for to these, and worse then these, doth sometimes this cocker'd flesh of ours become a prey,) not resolution to the first indeterminate matter ;
nor the teeth of Crocodiles, Serpents or Hiena's (for to these, and Worse then these, does sometime this cockered Flesh of ours become a prey,) not resolution to the First indeterminate matter;
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or be attenua〈 … 〉 to Ayre, euery one of these, Rauens, Eagles 〈 ◊ 〉sters, Beasts, Tigers, Sea, Fire, Earth, Ayre 〈 … 〉 their priuate closets to be vnlock't,
or be attenua〈 … 〉 to Air, every one of these, Ravens, Eagles 〈 ◊ 〉sters, Beasts, Tigers, Sea, Fire, Earth, Air 〈 … 〉 their private closets to be unlocked,
and restore euery integrating part, Arterie, Sinew, Muscle, Veine, Ioynt, Limbe: Nay, those parts which Philosophy esteemes but Excrements, Diuinity will then make Ornaments;
and restore every integrating part, Artery, Sinew, Muscle, Vein, Joint, Limb: Nay, those parts which Philosophy esteems but Excrements, Divinity will then make Ornament;
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No mention of ioy, but Poena damni, the vnrecouerable losse of ioy, when they shall see others enioy the abundance of that Ioy which they shall neuer haue.
No mention of joy, but Poena damn, the unrecoverable loss of joy, when they shall see Others enjoy the abundance of that Joy which they shall never have.
When all other Graues shall haue their Graue, and the last Moyty of sand be runne out of the glasse of Time it selfe, in this Graue shall they lie, that are gone to it as dead to any thing but torment which shall neuer die to them, nor they to it. No Gregory, no Falconella, no Masse, no Trentals, No Beads, no Penance, no Pope, no Iesuite, no Deuill, (for those whom their owne pride hath ioyn'd together, let no man put asunder,) I say, none of these could euer redeeme from that Graue of mortall immortality.
When all other Graves shall have their Grave, and the last Moiety of sand be run out of the glass of Time it self, in this Grave shall they lie, that Are gone to it as dead to any thing but torment which shall never die to them, nor they to it. No Gregory, no Falconella, no Mass, no Trentals, No Beads, no Penance, no Pope, no Iesuite, no devil, (for those whom their own pride hath joined together, let no man put asunder,) I say, none of these could ever Redeem from that Grave of Mortal immortality.
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if we euer had been actually in, but because that wee know he is the Lord, whose mercifull preuention hath bar'd vp the euerlasting doores of that Graue to vs that are out:
if we ever had been actually in, but Because that we know he is the Lord, whose merciful prevention hath bared up the everlasting doors of that Grave to us that Are out:
If a Messenger, one of our fellow seruants, (for so the Angell cals himselfe in the foregoing Chapter) could doe this, bind the Graue-maker, & shut him vp in his owne Graue, how may we that are his people, know that the Lord himselfe hath all the power of Hell chayn'd at his will:
If a Messenger, one of our fellow Servants, (for so the Angel calls himself in the foregoing Chapter) could do this, bind the gravemaker, & shut him up in his own Grave, how may we that Are his people, know that the Lord himself hath all the power of Hell chained At his will:
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for whose sake if a Cup of cold water giuen shall neuer goe vnrewarded, then surely, Copiosa erit Merces vestra in Coelis, great will your reward be in Heauen,
for whose sake if a Cup of cold water given shall never go unrewarded, then surely, Copiosa erit Merces Vestra in Coelis, great will your reward be in Heaven,
let them open their eyes, and see what Houses of Charity the true and cleere knowledge that he is the Lord, hath built in this Kingdome, which shall euer remaine honourable Monuments, in the memory of all that liue,
let them open their eyes, and see what Houses of Charity the true and clear knowledge that he is the Lord, hath built in this Kingdom, which shall ever remain honourable Monuments, in the memory of all that live,
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and attend their Founders, as glorious Trophees, when their easie dust shall giue way to them, that they may come vp out of their Graues. How will euery garment that Charity hath put vpon the backe of the Infant, distressed Widdow, Orphan,
and attend their Founders, as glorious Trophies, when their easy dust shall give Way to them, that they may come up out of their Graves. How will every garment that Charity hath put upon the back of the Infant, distressed Widow, Orphan,
and fatherlesse, bee one day requited, when your soules shall be arrayed like the two Angels at the Sepulcher of Christ, in white? O keepe your selues still in albis, in those white colours, that they may bee knowne to bee NONLATINALPHABET, Wedding Garments, at the Marriage of the Kings Sonne.
and fatherless, be one day requited, when your Souls shall be arrayed like the two Angels At the Sepulcher of christ, in white? O keep your selves still in Albis, in those white colours, that they may be known to be, Wedding Garments, At the Marriage of the Kings Son.
NONLATINALPHABET, That which God hath euer appropriated to himselfe, can no way belong to Man. Let no false suggestions whisper into your eares, that when-euer we fall vpon this Argument, we are our owne Aduocates, and pleade our owne Cases;
, That which God hath ever appropriated to himself, can no Way belong to Man. Let no false suggestions whisper into your ears, that whenever we fallen upon this Argument, we Are our own Advocates, and plead our own Cases;
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but remember that you are to beare part in that great solemnitie, in that last and euerlasting Easter: Let not Gods Prophets bee able to say to you there,
but Remember that you Are to bear part in that great solemnity, in that last and everlasting Easter: Let not God's prophets be able to say to you there,
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yet how will it one day make such a confus'd noise in your owne consciences, that it will hinder your attentions from the harmony euen of Heauen it selfe?
yet how will it one day make such a confused noise in your own Consciences, that it will hinder your attentions from the harmony even of Heaven it self?
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The ioyes whereof, since the Apostle tels vs, they cannot descend into the heart of man, Illuc cor hominis ascendat, let the heart of man ascend vp to them, where he is that hath thus farre opened our Graues, that we are sharers in the first Resurrection of Grace;
The Joys whereof, since the Apostle tells us, they cannot descend into the heart of man, Illuc cor hominis ascendat, let the heart of man ascend up to them, where he is that hath thus Far opened our Graves, that we Are sharers in the First Resurrection of Grace;
