A sermon of deliuerance Preached at the Spittle on Easter Monday, 1626. Vpon entreatie of the Lord Maior and aldermen. Published by authoritie. And dedicated to the Citie of London. By Henry King D.D. one of his Maiesties chaplaines in ordinarie.
The Israelites Passeouer, and the Christians Easter, wherein Christ our Passeouer was slaine, beare record that this Festiuall was founded on two most memorable Deliuerances, the first from Aegypt, the last from Sinne. To which Generall Deliuerance what Title you make, common Religion and Faith must teach.
The Israelites Passover, and the Christians Easter, wherein christ our Passover was slain, bear record that this Festival was founded on two most memorable Deliverances, the First from Egypt, the last from Sin. To which General Deliverance what Title you make, Common Religion and Faith must teach.
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But the particular Interest you haue in the latter part of my Text: Your Cities happy recouery from her late mortall Sicknesse, and your Gratitude instruct you.
But the particular Interest you have in the latter part of my Text: Your Cities happy recovery from her late Mortal Sickness, and your Gratitude instruct you.
He that can take the iust dimensions of this NONLATINALPHABET, He, shall finde it a word of an exalted sense, capable of none but the worthiest constructions:
He that can take the just dimensions of this, He, shall find it a word of an exalted sense, capable of none but the Worthiest constructions:
or make a nobler mention of him in any Attribute then NONLATINALPHABET, He. That Pythagorean NONLATINALPHABET, He said it, being of as indubitable truth as the Pythian Oracle, not to be doubted or disputed but beleeued.
or make a Nobler mention of him in any Attribute then, He. That Pythagorean, He said it, being of as indubitable truth as the Pythian Oracle, not to be doubted or disputed but believed.
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If the whole World be a Booke penn'd and composed by God: If all the seuerall sorts of Creatures be the Pages of that Booke, this NONLATINALPHABET, He, is the Index that points and directs vs vnto euery Leafe Twas He that made this firme Masse on which we tread, laying the foundations so sure, it cannot be moued: Twas He that lighted those great Tapers in the firmament, whose successiue gouernment distinguishes our Times, our Dayes, and our Nights.
If the Whole World be a Book penned and composed by God: If all the several sorts of Creatures be the Pages of that Book, this, He, is the Index that points and directs us unto every Leaf It He that made this firm Mass on which we tread, laying the foundations so sure, it cannot be moved: It He that lighted those great Tapers in the firmament, whose successive government Distinguishes our Times, our Days, and our Nights.
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Tis He who keeps the Snow and Haile as it were in Banke, and hath a Magazin in the Clouds, where his Munition, his Artillery, the Thunder, and the Lightning, which he darts against his Enemies, are laid vp.
This He who keeps the Snow and Hail as it were in Bank, and hath a Magazine in the Clouds, where his Munition, his artillery, the Thunder, and the Lightning, which he darts against his Enemies, Are laid up.
It was Hee that epitomiz'd this large Volume of his Creation, abridging the greater World in the lesser World, which is Man, his Master-piece, drawne from no meaner Copie than the Originall, God himselfe, whose Image he beares.
It was He that epitomized this large Volume of his Creation, abridging the greater World in the lesser World, which is Man, his Masterpiece, drawn from no meaner Copy than the Original, God himself, whose Image he bears.
And last, It was He that when the workmanship of the Deuill vpon a perswasion to make him better, had blurred the Image of God which was pourtrayed in Man, renewed this defaced Picture,
And last, It was He that when the workmanship of the devil upon a persuasion to make him better, had blurred the Image of God which was portrayed in Man, renewed this defaced Picture,
All which though it be perfectly able to name, yet it is not able to name Him. In Iob 38. where God acquaints that seruant of his with his greatest Workes,
All which though it be perfectly able to name, yet it is not able to name Him. In Job 38. where God acquaints that servant of his with his greatest Works,
than he sees the speaker, that which rather poseth then resolues him, Quis est? Who is He that hath done all this? And certainly when the busiest search hath beene made after Him, the best information is takē from this NONLATINALPHABET, 'Tis He, that Almighty, most high, that Cause of Causes, Primitiue Essence, from whence all Being is deriued:
than he sees the speaker, that which rather poseth then resolves him, Quis est? Who is He that hath done all this? And Certainly when the Busiest search hath been made After Him, the best information is taken from this, It's He, that Almighty, most high, that Cause of Causes, Primitive Essence, from whence all Being is derived:
That He whom we can expresse in no English but God: nor can we define that sacred Stile by any thing but Himselfe. He that is Himselfe, according to his owne Message, I am that I am.
That He whom we can express in no English but God: nor can we define that sacred Style by any thing but Himself. He that is Himself, according to his own Message, I am that I am.
like Cannons planted for Battery, to discharge nothing but Blasphemies against the Lord of Heauen and Earth, from whence we purchase a lucklesse victory,
like Cannons planted for Battery, to discharge nothing but Blasphemies against the Lord of Heaven and Earth, from whence we purchase a luckless victory,
But how many are there amongst vs, who are more familiar with God in a Tauerne than a Temple, where the intemperate heat of Wine inflames those Tongues to violate Him, which ought to be inflamed with holy zeale to confesse and praise Him? How many be there whose sinnes are their best Catechismes, that apprehend no knowledge of God, but to sweare by;
But how many Are there among us, who Are more familiar with God in a Tavern than a Temple, where the intemperate heat of Wine inflames those Tongues to violate Him, which ought to be inflamed with holy zeal to confess and praise Him? How many be there whose Sins Are their best Catechisms, that apprehend no knowledge of God, but to swear by;
that neuer Take that Name into their mouthes, but to breake a Law by taking it in vaine, Inuerting their Creed, in stead of Credo in Deum, I beleeue in God, into Iuro per Deum, I sweare by God.
that never Take that Name into their mouths, but to break a Law by taking it in vain, Inverting their Creed, in stead of Credo in God, I believe in God, into Iuro per God, I swear by God.
For as Christ told those that intruded vpon his knowledge, with a Domine in nomine, Lord in thy name wee haue cast out Deuils, so shall hee dismisse those who by their Diabolical Blasphemies haue cast out God; Depart from me, I know you not.
For as christ told those that intruded upon his knowledge, with a Domine in nomine, Lord in thy name we have cast out Devils, so shall he dismiss those who by their Diabolical Blasphemies have cast out God; Depart from me, I know you not.
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They haue Appealed vnto Iudgement, in calling God as a Witnesse to their Oaths, and therefore cannot without a speedy repentance make title to his Mercy, or lay claime to that Deliuerance which speakes him a louing Father, as well as a powerfull God, Liberabit, He shall deliuer &c. There needs no Cōment, nor doth this Dialect require an Interpreter beyond it selfe.
They have Appealed unto Judgement, in calling God as a Witness to their Oaths, and Therefore cannot without a speedy Repentance make title to his Mercy, or lay claim to that Deliverance which speaks him a loving Father, as well as a powerful God, Liberabit, He shall deliver etc. There needs no Comment, nor does this Dialect require an Interpreter beyond it self.
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The pennons of the Cherubins that stretched their wings ouer the Propitiatory, and were a couering to the Mercy-seat, would want Extension to shadow the vnconfined Mercy of their Maker, which couers them,
The pennons of the Cherubim that stretched their wings over the Propitiatory, and were a covering to the Mercy-seat, would want Extension to shadow the unconfined Mercy of their Maker, which covers them,
The Creation of Man was a large Euidence of his Power, but the Deliuerance hee wrought in repairing the Decayes of Nature, a worke beyond the Spheare of Power, Quia plus est reparâsse quod perierat, quàm à Principio creâsse quod non erat, It was a harder taske to saue a sinner, than to make a Man.
The Creation of Man was a large Evidence of his Power, but the Deliverance he wrought in repairing the Decays of Nature, a work beyond the Sphere of Power, Quia plus est reparâsse quod perierat, quàm à Principio creâsse quod non erat, It was a harder task to save a sinner, than to make a Man.
Gods Titles are his Workes, and the best of those Titles is his best Worke, Deliuerance. Tis Gods fashion (saith Saint Ambrose) Non respondere nomen sed negotium, rather to declare himselfe by the businesse he Acts, than a Name;
God's Titles Are his Works, and the best of those Titles is his best Work, Deliverance. This God's fashion (Says Faint Ambrose) Non respondere Nome sed Negotium, rather to declare himself by the business he Acts, than a Name;
Others reade it in the Present, He doth deliuer; but the Septuagint is NONLATINALPHABET, He shall, or he will deliuer. From which I only note vnto you, that Gods fauours are not circumscribed within the limits of any Time.
Others read it in the Present, He does deliver; but the septuagint is, He shall, or he will deliver. From which I only note unto you, that God's favours Are not circumscribed within the Limits of any Time.
as if it were only future, expected, but not come, He shall deliuer: nor yet Liberauit, He hath deliuered, take it as a past act now out of Date, which he hath once done, but wil no more.
as if it were only future, expected, but not come, He shall deliver: nor yet Liberauit, He hath Delivered, take it as a past act now out of Date, which he hath once done, but will no more.
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That Arme is stretched out still, ready to embrace Filios è longinquo, The Children from farre, that is, the last remotest Generations of the World, as well as the first.
That Arm is stretched out still, ready to embrace Sons è longinquo, The Children from Far, that is, the last Remotest Generations of the World, as well as the First.
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Deliuerance of all kindes by an Inuasiue Armie, or single combat, as in the Duell betwixt Dauid and Goliah. Deliuerance in all Sexes, wrought by the hands of women as well as men.
Deliverance of all Kinds by an Invasive Army, or single combat, as in the Duel betwixt David and Goliath. Deliverance in all Sexes, wrought by the hands of women as well as men.
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Iaels hammer was no lesse victorious than Gedeons sword; and the Naile she draue into the Temples of Sisera, as deadly as the speare of Ionathan: Iudith the widow of Bethulia, stands in the triumphant list of Conquerors as well as Iudas Maccabeus, who like a Lion, neuer turn'd his backe to the pursuit of any Enemy:
Jael hammer was no less victorious than Gedeons sword; and the Nail she drove into the Temples of Sisera, as deadly as the spear of Ionathan: Iudith the widow of Bethulia, Stands in the triumphant list of Conquerors as well as Iudas Maccabeus, who like a lion, never turned his back to the pursuit of any Enemy:
And the head of Holofernes by her strucke off, proued as terrible to the Assirian Host, as the head of the Gorgon worne in the shield of Perseus, which turn'd all that look't vpon it, into amazement and stone.
And the head of Holofernes by her struck off, proved as terrible to the assyrian Host, as the head of the Gorgon worn in the shield of Perseus, which turned all that looked upon it, into amazement and stone.
but a glory both to our Nation and our God whose Instrument shee was, to say that our Elizabeth, that vnpatterned Mirrour of her Sex, that onely Example of masculine hereoick Vertue, which the latter or indeed any times produc'd, hath as many Pennons,
but a glory both to our nation and our God whose Instrument she was, to say that our Elizabeth, that unpatterned Mirror of her Sex, that only Exampl of masculine hereoick Virtue, which the latter or indeed any times produced, hath as many Pennons,
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as any of those names, who whilst they liued were wedded to victorie, the Edwards or the Henries; They that ran the hazard of so many dreadfull Battels, they that stood the shocke of Warre against so many enemies, forraine and domesticke, making from euery place their Retreits with Honour to themselues and aduantage to their Kingdome.
as any of those names, who while they lived were wedded to victory, the Edwards or the Henries; They that ran the hazard of so many dreadful Battles, they that stood the shock of War against so many enemies, foreign and domestic, making from every place their Retreits with Honour to themselves and advantage to their Kingdom.
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But I lose my selfe in this vast subiect of Gods mercy, acted in so many shapes and by such various wayes, that they require a Chronicle to giue you information rather than a short discourse.
But I loose my self in this vast Subject of God's mercy, acted in so many shapes and by such various ways, that they require a Chronicle to give you information rather than a short discourse.
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When He led his people out of Egypt He was not only their Leader but their Hoast too, both their Captaine and their Army. He was their Vaunt & He was their Reregard. Whil'st they were vnder March He went before them in the Pillar of Smoake and Fire, both to discouer and cleare their passage.
When He led his people out of Egypt He was not only their Leader but their Host too, both their Captain and their Army. He was their Vaunt & He was their Rearguard. Whilst they were under March He went before them in the Pillar of Smoke and Fire, both to discover and clear their passage.
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And when He brought them to the Red Sea, the obedient Floud recoiled against its owne streame, flowed backe against it selfe to giue them way, making the waues a solid Wall,
And when He brought them to the Read Sea, the obedient Flood recoiled against its own stream, flowed back against it self to give them Way, making the waves a solid Wall,
So that the whole storie of that deliuerance was not consummate till Christs passion, whose Consummatum est concluded all the preceding types, fulfilled the Law and the Prophets,
So that the Whole story of that deliverance was not consummate till Christ passion, whose Consummatum est concluded all the preceding types, fulfilled the Law and the prophets,
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What one Person does, all doe, because all are but one and the same God. Our Creed attributes the Creation properly to God the Father, and yet you see Gen. 1. the whole Trinitie exercised both in the Act and in the Consultation when Man was created. Faciamus, Let vs make man.
What one Person does, all do, Because all Are but one and the same God. Our Creed attributes the Creation properly to God the Father, and yet you see Gen. 1. the Whole Trinity exercised both in the Act and in the Consultation when Man was created. Faciamus, Let us make man.
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By the same latitude of speech we communicate Saluation to the whole Trinitie, though the peculiar right and strict proprietie of the Idiome belong to the Second Person, at whose comming Saluation arriued vpon the Earth.
By the same latitude of speech we communicate Salvation to the Whole Trinity, though the peculiar right and strict propriety of the Idiom belong to the Second Person, At whose coming Salvation arrived upon the Earth.
NONLATINALPHABET, (saith the Prophet) His Chariot brought Deliuerance into the World, Himselfe being not only NONLATINALPHABET, a Sauiour, but Saluation in the Abstract;
, (Says the Prophet) His Chariot brought Deliverance into the World, Himself being not only, a Saviour, but Salvation in the Abstract;
He that was a Deliuerer by an early promise, so soone as the first Mans ruine made him capable of Redemption, being that Seed of the woman which should bruise the Serpents head.
He that was a Deliverer by an early promise, so soon as the First men ruin made him capable of Redemption, being that Seed of the woman which should bruise the Serpents head.
Ecce Saluator tuus venit: Behold thy Sauiour commeth. And Luc. 1. the Angell which proclaimed Him puts Him in the full possession, To you a Sauiour is borne.
Ecce Saviour Thy venit: Behold thy Saviour comes. And Luke 1. the Angel which proclaimed Him puts Him in the full possession, To you a Saviour is born.
He purchased vs from the wrath of God, and rescued vs from the iawes of Death and Hell in his Passion; and He triumphed ouer those Enemies in the victorious Act of his Resurrection.
He purchased us from the wrath of God, and rescued us from the Jaws of Death and Hell in his Passion; and He triumphed over those Enemies in the victorious Act of his Resurrection.
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When the first Man had sold himselfe to sin, & in that luckles bargaine cōcluded vs his wretched posteritie, passed vs away into the power of the Deuill, who bought him from all Obedience ▪ He then stood forfaited to the wrath and iustice of God, as hauing violated the conditions vnto which God at first bound him:
When the First Man had sold himself to since, & in that luckless bargain concluded us his wretched posterity, passed us away into the power of the devil, who bought him from all obedience ▪ He then stood forfeited to the wrath and Justice of God, as having violated the conditions unto which God At First bound him:
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Vpon which trespasse his Charter was cancelled, and the priuiledge of his birth reuersed, God now seizing backe into his hands the possession of that happines wherein at first he was instated.
Upon which trespass his Charter was canceled, and the privilege of his birth reversed, God now seizing back into his hands the possession of that happiness wherein At First he was instated.
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but like a miserable Debtor, must haue languished in his imprisonment, had not the Son of God become his Surety; had not he vndertaken to satisfie the offended Creditor. Which He did,
but like a miserable Debtor, must have languished in his imprisonment, had not the Son of God become his Surety; had not he undertaken to satisfy the offended Creditor. Which He did,
The third at his Scourging, when his backe was plowed vp in furrowes, and his whole flesh which was now Caro discontinua, indeed (as Caietan calls it) had not so much skin to fence it,
The third At his Scourging, when his back was plowed up in furrows, and his Whole Flesh which was now Caro discontinua, indeed (as Caietan calls it) had not so much skin to fence it,
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when the sharpe thorny Crowne, not fitted, but beaten to his head, opened so many weeping issues at his Temples, that He was now vnctus sanguine vulneratorum (as Dauid spake of Saul ) anointed with his owne bloud in stead of Oile.
when the sharp thorny Crown, not fitted, but beaten to his head, opened so many weeping issues At his Temples, that He was now Unctus sanguine vulneratorum (as David spoke of Saul) anointed with his own blood in stead of Oil.
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The fift was on the Crosse, where vpon a most vniust Statute enacted by the clamour and importunity of the Iewes, who still cried Crucifie him, Crucifie him, his whole body was extended for the Debt, his hands and feet forcibly entered by hammers and nailes, which possessed themselues of his whole stocke of life,
The fift was on the Cross, where upon a most unjust Statute enacted by the clamour and importunity of the Iewes, who still cried Crucify him, Crucify him, his Whole body was extended for the Debt, his hands and feet forcibly entered by hammers and nails, which possessed themselves of his Whole stock of life,
and almost all the treasure of his bloud, sauing only so much as was reserued for the Sixt and last payment, wch his side pierced with the Speare powred out when he was dead.
and almost all the treasure of his blood, Saving only so much as was reserved for the Sixt and last payment, which his side pierced with the Spear poured out when he was dead.
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Wherein to shew that he had fully perfected his bloudy Audit, without collusion or reseruation, that he had paid NONLATINALPHABET, the vtmost farthing,
Wherein to show that he had Fully perfected his bloody Audit, without collusion or reservation, that he had paid, the utmost farthing,
but Euacuatus, in a literall, corporeal sense Euacuated and Powred out, He sent forth that thin watrish moisture which lodgeth with the bloud, in so much that his witnes saw at one Wound a double current of water and bloud flowing out.
but Euacuatus, in a literal, corporeal sense Evacuated and Poured out, He sent forth that thin waterish moisture which lodgeth with the blood, in so much that his witness saw At one Wound a double current of water and blood flowing out.
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Pacificans per sanguinem suum, making our peace with God, and redeeming vs to God by his bloud (that is) as well re-enstating God in vs, as vs in His Fauour.
Pacificans per sanguinem suum, making our peace with God, and redeeming us to God by his blood (that is) as well reinstating God in us, as us in His Favour.
But yet, though by this payment the iustice of God was satisfied, the malice of the Deuill, more vnsatiate then Hell or Death, vnder whose arrest's Man now lay, would not bee satisfied,
But yet, though by this payment the Justice of God was satisfied, the malice of the devil, more vnsatiate then Hell or Death, under whose arrest's Man now lay, would not be satisfied,
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Of such Rescue as this did man stand need of, Treatie or Composition would not preuaile with the deafe Graue, which vses not to let out any that lie vnder his silent ward, but still calls for more.
Of such Rescue as this did man stand need of, Treaty or Composition would not prevail with the deaf Grave, which uses not to let out any that lie under his silent ward, but still calls for more.
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Si, pro peccatoribus sola se opponeret Deitas nō tam ratio Diabolum vinceret quam potestas (saith Leo. ) To let them see Hee did not contest with them vpon apparant disaduantage, He would not fight against them with the Power of his Godhead, which must needs ouer-match them,
Si, Pro peccatoribus sola se opponeret Deitas nō tam ratio Diabolum vinceret quam potestas (Says Leo.) To let them see He did not contest with them upon apparent disadvantage, He would not fight against them with the Power of his Godhead, which must needs overmatch them,
In which Field the most eminēt but indifferēt peece of groūd was chosen out, Mount Caluary; wch by the opinion of some Fathers, Iustin Martyr & others, was the very graue where Adams body was interred.
In which Field the most eminent but indifferent piece of ground was chosen out, Mount Calvary; which by the opinion of Some Father's, Justin Martyr & Others, was the very graven where Adams body was interred.
than at the Prison doore, vpon the Tombe where Adams Body was shut vp? There did our Sauiour meet Death, and in a Passiue Defensiue Warre, suffered him to preuaile vpon his Bodie, seeming to giue ground at first, that so he might foile him by a greater Stratagem.
than At the Prison door, upon the Tomb where Adams Body was shut up? There did our Saviour meet Death, and in a Passive Defensive War, suffered him to prevail upon his Body, seeming to give ground At First, that so he might foil him by a greater Stratagem.
like Souldiers that sometimes surprize an Aduerse Towne by putting themselues into the Enemies Colours, Hee disguised Himselfe in the wan pale Colours of Death, He died, that so getting his Accesse into the Graue, He might beat Death in his owne Trenches.
like Soldiers that sometime surprise an Adverse Town by putting themselves into the Enemies Colours, He disguised Himself in the wan pale Colours of Death, He died, that so getting his Access into the Grave, He might beatrice Death in his own Trenches.
Which hee performed, and hauing by this defeat rescued the Prisoners from their bondage, the third day proclaimed his Victory and Resurrection. Three daies he lay in Earth,
Which he performed, and having by this defeat rescued the Prisoners from their bondage, the third day proclaimed his Victory and Resurrection. Three days he lay in Earth,
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He might truly say, Cinxerant mee funes Mortis, The snares or cords of Death compassed me, but it was impossible for him to be holden with those cords (saith another Scripture.) And therefore NONLATINALPHABET, loosing the sorrowes or Bands of Death (so the Syriack reades it) he came out.
He might truly say, Cinxerant me Funes Mortis, The snares or cords of Death compassed me, but it was impossible for him to be held with those cords (Says Another Scripture.) And Therefore, losing the sorrows or Bans of Death (so the Syriac reads it) he Come out.
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and therefore it must needs cast Him vp againe, or perish by that distemper. And cast Him vp it did, as Aegypt ejected Israel, laden with their owne spoiles.
and Therefore it must needs cast Him up again, or perish by that distemper. And cast Him up it did, as Egypt ejected Israel, laden with their own spoils.
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His glorious resurrection which most properly we now commemorate, stiled his Deliuerance in the loftiest key, that glory or conquest could be strain'd vp to;
His glorious resurrection which most properly we now commemorate, styled his Deliverance in the Loftiest key, that glory or conquest could be strained up to;
which though it were sorely shaken by his Death, (Before that we trusted (saith Cleopas) that it had bin He who should haue deliuered Israel ) yet it recouered againe and was established by his resurrection. A Deliuerance by which he quitted Himselfe as well as vs, Saluator corporis sui (that I may vse S. Pauls phrase,
which though it were sorely shaken by his Death, (Before that we trusted (Says Cleopas) that it had been He who should have Delivered Israel) yet it recovered again and was established by his resurrection. A Deliverance by which he quit Himself as well as us, Saviour corporis sui (that I may use S. Paul's phrase,
Euery circumstance of his Arising, raising vs by so many steps and staires to the confession of his Diuinitie. How well did He interpret that Text of S. Iohn, Habeo potestatem ponendi animam & reassumendi, when in a most powerfull manner He reassumed that life which was not rauish't from Him by the Iewes Tyrannie,
Every circumstance of his Arising, raising us by so many steps and stairs to the Confessi of his Divinity. How well did He interpret that Text of S. John, Habeo potestatem ponendi animam & reassumendi, when in a most powerful manner He reassumed that life which was not ravished from Him by the Iewes Tyranny,
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yet be beholding to no Key to let Him out, saue his owne Power, which is the True Key of Dauid, must needs aduance the Dignity of the Deliuerance, and of Him that wrought it.
yet be beholding to no Key to let Him out, save his own Power, which is the True Key of David, must needs advance the Dignity of the Deliverance, and of Him that wrought it.
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Yet saith Hierome, Non putamus Angelum ideo venisse vt aperiret sepulchrum Christo; We must not thinke the Angell came to open the Sepulchre and helpe Christ out:
Yet Says Jerome, Non putamus Angelum ideo venisse vt aperiret Sepulchre Christ; We must not think the Angel Come to open the Sepulchre and help christ out:
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That stone was not remoued by the Angell till he was gone, (saith Iustin Martyr ) and the cause why it was remoued this only, vt declararetur spectantibus Resurrectio, to declare the truth of his Resurrection.
That stone was not removed by the Angel till he was gone, (Says Justin Martyr) and the cause why it was removed this only, vt declararetur spectantibus Resurrection, to declare the truth of his Resurrection.
An Action worthy of Him, and most sutable to his Birth (as Athanasius infers) Ille qui per portam clausam Matris suae virginis Mariae in carne natus fuit, saluà virginitate Matris, Ille ex visceribus Terrae per sigilla viuus & corporaliter surgit.
an Actium worthy of Him, and most suitable to his Birth (as Athanasius infers) Isle qui per portam clausam Matris suae virginis Mary in Carnem Born fuit, saluà virginitate Matris, Isle ex visceribus Terrae per sigilla viuus & corporaliter Surgit.
This glorious, though scornefull Triumph, did He make ouer His Enemies, to let them see that it was His owne sentence, not their Power, which made them His Executioners;
This glorious, though scornful Triumph, did He make over His Enemies, to let them see that it was His own sentence, not their Power, which made them His Executioners;
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and that when He was pleased to reuoke their Commission, no Fetters could bind, or Prisons immure Him, being, as the Psalmist speaks, Solus inter mortuos liber: And also to confirme vs, that He who being bound was without other help able to vnloose Himselfe, is much more able to enlarge vs when He is free.
and that when He was pleased to revoke their Commission, no Fetters could bind, or Prisons immure Him, being, as the Psalmist speaks, Solus inter Mortuos liber: And also to confirm us, that He who being bound was without other help able to unloose Himself, is much more able to enlarge us when He is free.
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This Act of His Resurrection was but as a Tutor to indoctrinate our Faith, an Exemplary Act to assure our Arising; Resurrexit in exemplum spei nostrae.
This Act of His Resurrection was but as a Tutor to indoctrinate our Faith, an Exemplary Act to assure our Arising; Resurrexit in exemplum Spei Nostrae.
For His owne dignity was He Primitiae Mortuorum, the first-fruits of the Dead, the first that rose, twas fit His sacred Body should haue the Precedence from Death to Life:
For His own dignity was He Primitiae Mortuorum, the Firstfruits of the Dead, the First that rose, it fit His sacred Body should have the Precedence from Death to Life:
and it was necessarie for vs, that He should be first, vt nostrae Resurrectionis causa esset, that so He might be the cause of our Resurrection: according to that rule giuen vs by Aristotle, Illud quod est primum in quolibet genere est causa omnium quae sunt post.
and it was necessary for us, that He should be First, vt Nostrae Resurrectionis causa esset, that so He might be the cause of our Resurrection: according to that Rule given us by Aristotle, Illud quod est primum in quolibet genere est causa omnium Quae sunt post.
as it was the greatest victory, so it should haue the largest Panegyrick. I read that the Grecian Churches, in memory of our Sauiours Resurrection, were continually wont from Easter to Whitsontide, to vse no complement when they met but only this, NONLATINALPHABET, Christ is risen from the dead.
as it was the greatest victory, so it should have the Largest Panegyric. I read that the Grecian Churches, in memory of our Saviour's Resurrection, were continually wont from Easter to Whitsuntide, to use no compliment when they met but only this,, christ is risen from the dead.
It was the salutation which past betwixt them, in stead of a God saue, or giuing the good time of the day, Christ is risen. And the others were wont to make no Reply, to thanke them in no other Phrase then this, NONLATINALPHABET, tis true, to his Glory,
It was the salutation which passed betwixt them, in stead of a God save, or giving the good time of the day, christ is risen. And the Others were wont to make no Reply, to thank them in no other Phrase then this,, this true, to his Glory,
and our Comfort, Christ is risen. O that this happy Meditation might so incorporate with our thoughts, that our sleeps and our wakings, our dayes & our nights, our studies and whole discourse might be nothing else but Resurrection.
and our Comfort, christ is risen. Oh that this happy Meditation might so incorporate with our thoughts, that our sleeps and our wakings, our days & our nights, our studies and Whole discourse might be nothing Else but Resurrection.
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We cannot in any lower gratitude discharge the obligation we owe Him, then to remember and mention this his Deliuerance hourely, which was performed for his Glory, but our Good.
We cannot in any lower gratitude discharge the obligation we owe Him, then to Remember and mention this his Deliverance hourly, which was performed for his Glory, but our Good.
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but ours the Peace setled by that War. Peace with God, & Peace within our selues, to calme all those distractions which from the apprehension of Death might arise to trouble vs. Quare tumultuaris anima? Wherefore then shouldst thou be disquieted, O my soule? trust in God,
but ours the Peace settled by that War. Peace with God, & Peace within our selves, to Cam all those distractions which from the apprehension of Death might arise to trouble us Quare tumultuaris anima? Wherefore then Shouldst thou be disquieted, Oh my soul? trust in God,
Why shouldst thou be afraid to meet with that death which thy Sauiour hath so tamed and corrected for thy sake, that it is not now so much a punishment,
Why Shouldst thou be afraid to meet with that death which thy Saviour hath so tamed and corrected for thy sake, that it is not now so much a punishment,
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Thou canst now no sooner cry with Saint Paul, Quis liberabit? Wretched man that I am, who shall deliuer me from the Body of this Death? but thy Faith will make a sweet reply from this Text, Ipse liberabit, He shall deliuer thee.
Thou Canst now no sooner cry with Saint Paul, Quis Liberabit? Wretched man that I am, who shall deliver me from the Body of this Death? but thy Faith will make a sweet reply from this Text, Ipse Liberabit, He shall deliver thee.
Mercy presupposes Misery, for Mala est causa quae misericordiam requirit, and a Deliuerance presumes a danger. Both which misfortunes met in this one subiect, to make Mans condition wretched and hazardous at once.
Mercy presupposes Misery, for Mala est causa Quae misericordiam Requires, and a Deliverance Presumest a danger. Both which misfortunes met in this one Subject, to make men condition wretched and hazardous At once.
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but like hid treasures, lyen buried in ignorance, whereas now their discouery hath enriched Mans Fall with that Priuiledge, which the Angels that fell were denied.
but like hid treasures, lyen buried in ignorance, whereas now their discovery hath enriched men Fallen with that Privilege, which the Angels that fell were denied.
Whether it were because their sin was more vnexcusable then Mans, who was Passiue in his Mischance, being seduced by the Serpent, whereas they had no Seducers but Ambition,
Whither it were Because their since was more unexcusable then men, who was Passive in his Mischance, being seduced by the Serpent, whereas they had no Seducers but Ambition,
and Themselues: Or whether because as Pet. Lombard out of S. Augustine giues the reason, Quia Angelica Natura non tota perierat, because the whole Angelicall Nature fell not;
and Themselves: Or whither Because as Pet. Lombard out of S. Augustine gives the reason, Quia Angelica Nature non tota perierat, Because the Whole Angelical Nature fell not;
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but Christ by his Redemption aduanced Him aboue many that once were Angels. He suffered those that fell to conuert into Deuils, choosing out of Mans ruines to repaire and make vp their Number againe.
but christ by his Redemption advanced Him above many that once were Angels. He suffered those that fell to convert into Devils, choosing out of men ruins to repair and make up their Number again.
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so he deliuered not Them but Man. For vnto which of the Angels did he at any time say, that which he daily speakes to the meanest soule that sues to Him, He shall deliuer thee from the snare of the Hunters.
so he Delivered not Them but Man. For unto which of the Angels did he At any time say, that which he daily speaks to the Meanest soul that sues to Him, He shall deliver thee from the snare of the Hunters.
From Snares and from Hunters? Ergone nos Bestiae? Tis Saint Bernards Quaere, Are we turned Beasts? Bestiae prorsus, yea (saith he) vndoubtedly Beasts, both by the confession of the Psalmist, who compares Man to the Beasts which perish;
From Snares and from Hunters? ergo nos Bestiae? This Saint Bernards Quaere, are we turned Beasts? Bestiae prorsus, yea (Says he) undoubtedly Beasts, both by the Confessi of the Psalmist, who compares Man to the Beasts which perish;
They were the worst Men who were reputed the best Hunters, Nemrod whose stile is a Great Hunter, and Lamech, and Ishmael, and Esau. The Prophet could not find a fitter Appellation for Tyrants, then to call them Hunters, and in Ieremy God threatens his disobeying people that he would submit them to many Hunters. The Ring-leader of which Band is the Deuill.
They were the worst Men who were reputed the best Hunters, Nimrod whose style is a Great Hunter, and Lamech, and Ishmael, and Esau The Prophet could not find a fitter Appellation for Tyrants, then to call them Hunters, and in Ieremy God threatens his disobeying people that he would submit them to many Hunters. The Ringleader of which Band is the devil.
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To make good which Metaphor, he brings the Apostles Text, Flee Fornication, Nàm quâ causâ fugeres, si nullus te persequeretur? Saint Paul would neuer bid thee Flee, did not these make hot pursuit after thee, being still maintained and encouraged by the Deuill as their Huntsman.
To make good which Metaphor, he brings the Apostles Text, Flee Fornication, Nàm quâ causâ fugeres, si nullus te persequeretur? Saint Paul would never bid thee Flee, did not these make hight pursuit After thee, being still maintained and encouraged by the devil as their Huntsman.
It was this same Hunter, who vpon the old quarrell betwixt the Serpent and the Seed of the Woman, followed our blessed Sauiour from the day of his birth,
It was this same Hunter, who upon the old quarrel betwixt the Serpent and the Seed of the Woman, followed our blessed Saviour from the day of his birth,
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first casting off Herods Bloudhounds, that drew all Iudaea for Him; to auoid whose cruell Inquisition, He was faine to flie to Aegypt, and take couer there:
First casting off Herods Bloudhounds, that drew all Iudaea for Him; to avoid whose cruel Inquisition, He was feign to fly to Egypt, and take cover there:
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By which auoidance, when that Crie was at fault, when that Persecution ended with Herod, vpon whose death Hee returned from Aegypt into his owne Countrey, the Deuill singled him out againe in the Wildernes, where Three dayes he tempted him, seeking to surprise or winne Him by promises.
By which avoidance, when that Cry was At fault, when that Persecution ended with Herod, upon whose death He returned from Egypt into his own Country, the devil singled him out again in the Wilderness, where Three days he tempted him, seeking to surprise or win Him by promises.
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But when both these, and all else he could doe, was defeated, He finally vnkennelled the whole multitude of the Iewes; Circūdedêrunt me canes multi, Many Dogs then came about Him, whose mad, vnsensible malice being set on by the Priests and Scribes, neuer gaue Him ouer,
But when both these, and all Else he could do, was defeated, He finally kenneled the Whole multitude of the Iewes; Circumdedêrunt me canes multi, Many Dogs then Come about Him, whose mad, unsensible malice being Set on by the Priests and Scribes, never gave Him over,
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but like Hounds in full cry, whose mouths had learn't no note but Crucifige, Crucifie him, Crucifie him, they ran Him from the Common Hall to Caluary, where they killed Him in view;
but like Hounds in full cry, whose mouths had learnt no note but Crucifige, Crucify him, Crucify him, they ran Him from the Common Hall to Calvary, where they killed Him in view;
and suborning all the Temptations, Wit or Inuention can presse, to make vs, who are the members of Christ, tast the same Cup of bitternes which He our Head then did.
and suborning all the Temptations, Wit or Invention can press, to make us, who Are the members of christ, taste the same Cup of bitterness which He our Head then did.
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Only here is our comfort, that as the Deuill in pursuing Him, foiled himselfe, was taken in his owne malitious snare, so the Protection of God will arme vs so, that all his fiery Darts, like harmeles drops of dew, shall fall from vs;
Only Here is our Comfort, that as the devil in pursuing Him, foiled himself, was taken in his own malicious snare, so the Protection of God will arm us so, that all his fiery Darts, like harmless drops of due, shall fallen from us;
that He, who hath sealed his seruants in their foreheads, hath imprinted also that victorious Motto on their soules, Non preualebunt, The gates of Hell shall not preuaile against you.
that He, who hath sealed his Servants in their foreheads, hath imprinted also that victorious Motto on their Souls, Non preualebunt, The gates of Hell shall not prevail against you.
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Doe but obserue how in euery Action performed vpon our Sauiour, the Deuill wounds himselfe: In admitting His Body into the Earth, he contriu'd and let in his owne ruine.
Do but observe how in every Actium performed upon our Saviour, the devil wounds himself: In admitting His Body into the Earth, he contrived and let in his own ruin.
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As the Troianes made themselues guilty of their Cities Sacke, by receiuing the Horse within their Walls, which powred out so many armed Bands into their streets.
As the Trojans made themselves guilty of their Cities Sack, by receiving the Horse within their Walls, which poured out so many armed Bans into their streets.
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And with the Speare piercing his side, let out two Sacraments, Baptisme, and the Sacrament of his Bloud, as sure Seales to confirme vnto our soules the Truth of our Deliuerance. Magna potestas, magna gratia, quae imperat Diabolo vt se ipse destruat!
And with the Spear piercing his side, let out two Sacraments, Baptism, and the Sacrament of his Blood, as sure Seals to confirm unto our Souls the Truth of our Deliverance. Magna potestas, Magna Gratia, Quae Implead Diabolo vt se ipse destruat!
Well may he persist to inuade our frailty by his Temptations, which wee cannot decline, our whole life being nothing but a long temptation (as Saint Chrysostome calls it,) but yet he shall not captiuate,
Well may he persist to invade our frailty by his Temptations, which we cannot decline, our Whole life being nothing but a long temptation (as Saint Chrysostom calls it,) but yet he shall not captivate,
or conquer vs by them, Gods grace hauing instill'd this fortitude into vs, that wee may say Disrumpamus vincula eorum, We will breake the bands in sunder, wherewith he would entangle vs, He shall deliuer Thee from the Snare of the Hunters.
or conquer us by them, God's grace having instilled this fortitude into us, that we may say Disrumpamus vincula Their, We will break the bans in sunder, wherewith he would entangle us, He shall deliver Thee from the Snare of the Hunters.
This Snare is our sinnes, and those sins weau'd and made vp by the practise of the Deuill, who by suggesting the delight and opportunities of sinne takes vs in our owne Net.
This Snare is our Sins, and those Sins weaved and made up by the practice of the devil, who by suggesting the delight and opportunities of sin Takes us in our own Net.
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and rather then Hee will want danger, hee lyes in ambush for Himselfe, for Corpus ipsum laqueus, His owne body is like a Net cast ouer the soule, which intangles her,
and rather then He will want danger, he lies in ambush for Himself, for Corpus ipsum Laqueus, His own body is like a Net cast over the soul, which intangles her,
When Man sins, and by excuse striues to diminish or defend the sinne, like a Flie caught in the Spiders web, the more he struggles to get out, the more he implicates himselfe;
When Man Sins, and by excuse strives to diminish or defend the sin, like a Fly caught in the Spiders web, the more he struggles to get out, the more he implicates himself;
He that hopes to make good one sin by another, does ill, and seekes to mend it by a lye, drawes Esayes woe vpon himselfe, Iniquitie with Cords, and ties the knot so fast, that nothing but Iudgement and the Sword can cut it asunder.
He that hope's to make good one since by Another, does ill, and seeks to mend it by a lie, draws Isaiah woe upon himself, Iniquity with Cords, and ties the knot so fast, that nothing but Judgement and the Sword can Cut it asunder.
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A beleaguered Citie is not so streitly hem'd in, as Man is enuironed at euery Port of his Fiue Senses, which are attempted by seuerall Assaults of the Diuell.
A beleaguered city is not so streitly hemmed in, as Man is environed At every Port of his Fiue Senses, which Are attempted by several Assaults of the devil.
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Ligat omni vitiorum genere, ebrietatis, consuetudine voluptatum desiderijs &c. He seekes to inuolue vs, not only by habitual sins, whose long custome hath made vs familiar with them,
Lies omni Vitiorum genere, ebrietatis, Consuetudine voluptatum desiderijs etc. He seeks to involve us, not only by habitual Sins, whose long custom hath made us familiar with them,
Our Ambition intangles vs in those affaires which oft-times ruine vs. And our Abundance, our Wealth, is but a vitious Steward to take vp sin at any rate.
Our Ambition intangles us in those affairs which ofttimes ruin us And our Abundance, our Wealth, is but a vicious Steward to take up since At any rate.
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How many be there, that to compasse an inheritance on Earth to bequeath to their Posteritie, sell away their interest in Heauen? How many be there that liue by Cosenage,
How many be there, that to compass an inheritance on Earth to Bequeath to their Posterity, fell away their Interest in Heaven? How many be there that live by Cozenage,
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building their owne fortune, like a Citie founded in Bloud, vpon the ruine of others? yet are so far from recognition of their sin, that with those in the Prophet, They sacrifice vnto their Net. They glory in their Art of Circumuention, taking all wayes that lead to profit for safe and Legal.
building their own fortune, like a city founded in Blood, upon the ruin of Others? yet Are so Far from recognition of their since, that with those in the Prophet, They sacrifice unto their Net. They glory in their Art of Circumvention, taking all ways that led to profit for safe and Legal.
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Wheresoeuer Extortion or Deceit harbour, there are Snares. (A learned Spaniard interprets the Snare here to be nothing else but Cosenage E•ganno. ) And the Prophet Dauid makes his Report, Vidi laqueos iniquitatis & contradictionis in Ciuitate;
Wheresoever Extortion or Deceit harbour, there Are Snares. (A learned Spaniard interprets the Snare Here to be nothing Else but Cozenage E•ganno.) And the Prophet David makes his Report, Vidi laqueos iniquitatis & contradictionis in Ciuitate;
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I am glad for your sakes (as Christ told the Disciples vpon the death of Lazarus, ) that I may truly vse that language to your Citie, which the Spirit did to the Church of Thiatira, Though I could say some things against Thee,
I am glad for your sakes (as christ told the Disciples upon the death of Lazarus,) that I may truly use that language to your city, which the Spirit did to the Church of Thyatira, Though I could say Some things against Thee,
but publique view, all eyes being able to beare you witnes, that you haue not beene only carefull to see the bountie of your Predecessors employed the right way, according to the pious meaning of the Doners,
but public view, all eyes being able to bear you witness, that you have not been only careful to see the bounty of your Predecessors employed the right Way, according to the pious meaning of the Doners,
and prouoked by their happy Examples, vpon their foundations you haue raised more stories of Charity, enlarging your owne fame no lesse then you haue enlarged your Munificence.
and provoked by their happy Examples, upon their foundations you have raised more stories of Charity, enlarging your own fame no less then you have enlarged your Munificence.
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All these, as they haue ennobled you to the whole Christian world, so, I trust, they haue endeared you and your Citie to the care and preseruation of God, who no doubt will largely repay vpon your succeeding Generations the charity in these kinds expended for his sake.
All these, as they have ennobled you to the Whole Christian world, so, I trust, they have endeared you and your city to the care and preservation of God, who no doubt will largely repay upon your succeeding Generations the charity in these Kinds expended for his sake.
since your good deeds are growne into such a storie, twere much pity, but more shame, that any foule notorious sin should deface or blot so faire a Catalogue;
since your good Deeds Are grown into such a story, it much pity, but more shame, that any foul notorious since should deface or blot so fair a Catalogue;
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Let me then beseech you for your owne sakes, as you regard your owne peace and the prosperitie of this Citie, that if any where amongst your treasures you finde Pretium sanguinis, any vniust vnconscionable gaine, wrung from the throats,
Let me then beseech you for your own sakes, as you regard your own peace and the Prosperity of this city, that if any where among your treasures you find Price Blood, any unjust unconscionable gain, wrung from the throats,
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If you there find the Orphans Patrimony, or the Widowes Dower, throw it out, as the Priests did the wages of Iudas, for these are also the price of bloud. The liuing of the poore is his life.
If you there find the Orphans Patrimony, or the Widows Dower, throw it out, as the Priests did the wages of Iudas, for these Are also the price of blood. The living of the poor is his life.
Vpon such Tombes as these S. Iames hath wrote the Epitaph, Diuitiae vestrae corruptae; Howle and lament yee rich, for your riches are corrupt, your gold is cankerd.
Upon such Tombs as these S. James hath wrote the Epitaph, Diuitiae Vestrae corruptae; Howle and lament ye rich, for your riches Are corrupt, your gold is cankered.
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like a worme at the Root, it smites both the Tree and the Branch, causing the fruit to become like the Apples of Gomorrah, which posteritie shall no sooner touch but it shall fall into ashes.
like a worm At the Root, it smites both the Tree and the Branch, causing the fruit to become like the Apples of Gomorrah, which posterity shall no sooner touch but it shall fallen into Ashes.
If when with Peter, you let slip your Nets vpon those waters, where you may freely trade for profit, you chance to enwrap amongst the common Shoale of gaine, Quae Dei sunt, (as Christ calls them) any thing that belongs to God, any part of his or his Churches due, let not any such gaine land at your houses, enter it not into your Audit, nor account that amongst your Supers, which is your Onus, and will proue a burthen to your Conscience.
If when with Peter, you let slip your Nets upon those waters, where you may freely trade for profit, you chance to enwrap among the Common Shoal of gain, Quae Dei sunt, (as christ calls them) any thing that belongs to God, any part of his or his Churches due, let not any such gain land At your houses, enter it not into your Audit, nor account that among your Supers, which is your Onus, and will prove a burden to your Conscience.
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If by mishap any such light into your Net, throw it out againe, it is Merces operarij, The hire of the Labourer, the wages of your Minister, restore it backe to its owne naturall current.
If by mishap any such Light into your Net, throw it out again, it is Merces operarij, The hire of the Labourer, the wages of your Minister, restore it back to its own natural current.
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As Fishers when they haue taken any Royall game present it to the King, so Reddite Deo, redeliuer it to God, for — Res fisciest vbicun { que } natat.
As Fishers when they have taken any Royal game present it to the King, so Give back God, redeliver it to God, for — Rest fisciest vbicun { que } natat.
The deteining of it may proue dangerous, and in the end confiscate you. Certainly, the aduantage by it is not sufficient to counterballance the damage.
The detaining of it may prove dangerous, and in the end confiscate you. Certainly, the advantage by it is not sufficient to counterbalance the damage.
Though their aduanced Prow beat off all suits that dash against them, like water, yet let them know, the least defraudation of God is Sacriledge, and Sacriledge is a lading which in the end will sinke the best and ablest Bottome.
Though their advanced Prow beatrice off all suits that dash against them, like water, yet let them know, the least defraudation of God is Sacrilege, and Sacrilege is a lading which in the end will sink the best and Ablest Bottom.
Vndoubtedly as God for the iust payment of his Tithes promises a plentifull Haruest and full blessings, Inferte omnem Decimam &c. & probate; Bring yee all the Tithes and proue me &c. so the wilfull deteining may exasperate Him, in stead of freeing you from Snares, to raine Snares vpon you, and to plead against you with Pestilence and bloud, (as he threatens by Ezekiel ) bringing that danger vpon you, which else he will surely deliuer you from, the Snare and the Noysome Pestilence.
Undoubtedly as God for the just payment of his Tithes promises a plentiful Harvest and full blessings, Inferte omnem Decimam etc. & probate; Bring ye all the Tithes and prove me etc. so the wilful detaining may exasperate Him, in stead of freeing you from Snares, to rain Snares upon you, and to plead against you with Pestilence and blood, (as he threatens by Ezekielem) bringing that danger upon you, which Else he will surely deliver you from, the Snare and the Noisome Pestilence.
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Symmachus reads, Calumniarum sermonem, the speech of Calumnie; and Euthymius, verbum perturbationum, for there is no greater perturbation to the mind then slander.
Symmachus reads, Calumniarum sermonem, the speech of Calumny; and Euthymius, verbum perturbationum, for there is no greater perturbation to the mind then slander.
as NONLATINALPHABET, the scalding tongue of a Rayler? The sting of the Scorpion is mercy to the blacke tooth of a Backbiter, whose fangs are like enuenomed Arrowes,
as, the scalding tongue of a Railer? The sting of the Scorpion is mercy to the black tooth of a Backbiter, whose fangs Are like envenomed Arrows,
S. Augustine plainly calls a Detractor the Pestilence. The burnt vnwholsome Aire which corrupts the bloud whilst the Dogstar raignes, is not so pernicious as the rotten breath of slander, which casts a leprous skurfe vpon the whitest reputation,
S. Augustine plainly calls a Detractor the Pestilence. The burned unwholesome Air which corrupts the blood while the Dogstar reigns, is not so pernicious as the rotten breath of slander, which Cast a leprous skurfe upon the whitest reputation,
By falshood wast thou betrayed, and by periurious witnesses belied to the most shamefull Death, that Thou mightest deliuer our soules from that which is verbum asperrimum, the most killing word, the voice of Iudgement pronounced vpon impenitent sinners, Goe yee cursed into euerlasting fire.
By falsehood wast thou betrayed, and by perjurious Witnesses belied to the most shameful Death, that Thou Mightest deliver our Souls from that which is verbum asperrimum, the most killing word, the voice of Judgement pronounced upon impenitent Sinners, Go ye cursed into everlasting fire.
I fixe not vpon this Interpretation, though very warrantable, but follow our English Translation, which iustly agrees with the Hebrew, From the noysome pestilence; which literally imports that contagion a Schooleman defines to be Morbus venenosus vel lues bominum, a sicknes which vsually is to all and hath lately bin to vs so mortall.
I fix not upon this Interpretation, though very warrantable, but follow our English translation, which justly agrees with the Hebrew, From the noisome pestilence; which literally imports that contagion a Schoolman defines to be Morbus venenosus vel lues bominum, a sickness which usually is to all and hath lately been to us so Mortal.
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Thus Lormus also out of Authentique Copies reads it, A peste pessima seu quâlibet pestilenti, or de peste aerumniosissimâ. The Chaldee paraphrase is, de Morte atque Tumultu, from Death and Tumult, which I take to be a iust Periphrasis of the Plague, that being of all others the most tumultuous kind of Death.
Thus Lormus also out of Authentic Copies reads it, A pest pessima seu quâlibet pestilenti, or the pest aerumniosissimâ. The Chaldee Paraphrase is, de Morte atque Tumultu, from Death and Tumult, which I take to be a just Periphrasis of the Plague, that being of all Others the most tumultuous kind of Death.
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nay whole Cities, insomuch that the liuing haue not bin sufficient to burie the dead. Such a Mortalitie as this was there in the ninth yeere of Edward the second.
nay Whole Cities, insomuch that the living have not been sufficient to bury the dead. Such a Mortality as this was there in the ninth year of Edward the second.
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When euery Churchyard is made vallis Mortis, the valley of Death, and the bodies piled and built one vpon another, make (in Iobs phrase) a rick rather then a Graue, where,
When every Churchyard is made Valleys Mortis, the valley of Death, and the bodies piled and built one upon Another, make (in Jobs phrase) a Rick rather then a Grave, where,
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Which must needs beget this Epithet, Noysome, putrifie the Aire so much, that (as Solinus reports of the Lake Avernus and the dead Sea, whose steame kills all that draw it in) birds flying ouer those Cemeteries haue dropt downe,
Which must needs beget this Epithet, Noisome, putrify the Air so much, that (as Solinus reports of the Lake Avernus and the dead Sea, whose steam kills all that draw it in) Birds flying over those Cemeteries have dropped down,
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The King is the Heart, the Counsell the Braine, the Magistrate the Hand. And there is this true Accord betwixt those Politicall and the Naturall Bodies, that they haue distempers like vs, their Agues that shake them, their sicknesses and their Deaths too.
The King is the Heart, the Counsel the Brain, the Magistrate the Hand. And there is this true Accord betwixt those Political and the Natural Bodies, that they have distempers like us, their Fevers that shake them, their Sicknesses and their Death's too.
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Empires haue their Periods, and those Periods to them as Graues to vs. Babylon, and Persia, and Greece, and Rome, which successiuely buried one another, the last Suruiuer,
Empires have their Periods, and those Periods to them as Graves to us Babylon, and Persiam, and Greece, and Room, which successively buried one Another, the last Survivor,
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To speake more directly, some diligent Obseruers haue deliuered it as Dogmaticall, that particular Cities haue their Criticall Dayes, their Climactericall Yeares, and that most constantly.
To speak more directly, Some diligent Observers have Delivered it as Dogmatical, that particular Cities have their Critical Days, their Climacterical years, and that most constantly.
Euery third yeare (saith Boterus ) is a climacterick, dangerous and fatall to the Grand Cairo in Aegypt, in which three hundred thousand commonly die of the Plague: And the fift or seuenth to Constantinople, the Mortalitie costing her scarcely fewer then two hundred thousand.
Every third year (Says Boterus) is a climacteric, dangerous and fatal to the Grand Cairo in Egypt, in which three hundred thousand commonly die of the Plague: And the fift or Seventh to Constantinople, the Mortality costing her scarcely fewer then two hundred thousand.
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Our Land, and in it our Metropolis, London, our Mother Citie hath, like Ierusalem, mourned in the Dust for the calamitie of her Children, and death of her Inhabitants.
Our Land, and in it our Metropolis, London, our Mother city hath, like Ierusalem, mourned in the Dust for the calamity of her Children, and death of her Inhabitants.
Some haue noted the Twentieth or thereabouts to haue bin mortall to vs, which though it hath held currant for these two last Visitations, I draw not into conclusion that it should still hold.
some have noted the Twentieth or thereabouts to have been Mortal to us, which though it hath held currant for these two last Visitations, I draw not into conclusion that it should still hold.
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I thinke rather the whole Land sensible of the losse of her DEBORAH, and our late most gratious SALOMON of euer blessed Memorie, whose Exequies deseru'd a lamentation not lesse then that which was made for Iosiah in the valley of Hadadremmon, to performe rites worthy such Funerals mourned in Death, shedding Liues in stead of Teares.
I think rather the Whole Land sensible of the loss of her DEBORAH, and our late most gracious SOLOMON of ever blessed Memory, whose Exequies deserved a lamentation not less then that which was made for Josiah in the valley of Hadadremmon, to perform Rites worthy such Funerals mourned in Death, shedding Lives in stead of Tears.
For any other cause, certainly I am perswaded, it is not in the discretion of Nature to dyet her selfe, to set out her sicke dayes, no more then to appoint her well,
For any other cause, Certainly I am persuaded, it is not in the discretion of Nature to diet her self, to Set out her sick days, no more then to appoint her well,
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It was one of Manes his Phanaticall dreames amongst many others, that a certaine Spirit in the aire called Messor, diffuses that contagion which breeds the Pestilence. His drift was only to establish that Diabolicall conclusion of his concerning his Two beginnings, one whereof produces good, the other bad, and so to ioyne an other Power in commission with God. And surely they that impute Gods iudgements to Nature, and because they are able to trace an Infection to the first Body that died,
It was one of Manes his Fanatical dreams among many Others, that a certain Spirit in the air called Messor, diffuses that contagion which breeds the Pestilence. His drift was only to establish that Diabolical conclusion of his Concerning his Two beginnings, one whereof produces good, the other bad, and so to join an other Power in commission with God. And surely they that impute God's Judgments to Nature, and Because they Are able to trace an Infection to the First Body that died,
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or can distinguish betwixt a contagion receiued Per contactum, from other bodies, or occasioned by an infected Aire, conclude a Pestilence to be nothing else but a Malignitie of course, proceeding from an ill coniunction of Planets,
or can distinguish betwixt a contagion received Per contactum, from other bodies, or occasioned by an infected Air, conclude a Pestilence to be nothing Else but a Malignity of course, proceeding from an ill conjunction of Planets,
I can by the helpe of Philosophie and obseruation assigne some probable reason of the Earthquake or Thunder, defining the one to be a vapour included in the bodie of Earth, which with strugling to get out shakes it;
I can by the help of Philosophy and observation assign Some probable reason of the Earthquake or Thunder, defining the one to be a vapour included in the body of Earth, which with struggling to get out shakes it;
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But yet if I looke not beyond Nature, if I apprehend no Power beyond these that directs and formes those fearefull Iudgements, I might iustly feare to be the next marke at which those Iudgements should aime, to be swallowed vp, or to be Thunderstrooke.
But yet if I look not beyond Nature, if I apprehend no Power beyond these that directs and forms those fearful Judgments, I might justly Fear to be the next mark At which those Judgments should aim, to be swallowed up, or to be Thunderstrooke.
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Let not Sophistrie or Philosophie deceiue you, let them not lull you into a securitie to make you feareles of Gods anger, by fathering his Iudgements vpon Chance and Nature. There is no Iudgement,
Let not Sophistry or Philosophy deceive you, let them not lull you into a security to make you fearless of God's anger, by fathering his Judgments upon Chance and Nature. There is no Judgement,
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as there is no Mercy, wherein you may not discerne Digitum Dei, the hand of God directing it, be it Wind, or Storme, or Haile, or Lightning, or Infection, all are but his ministers to fulfill his will.
as there is no Mercy, wherein you may not discern Digit Dei, the hand of God directing it, be it Wind, or Storm, or Hail, or Lightning, or Infection, all Are but his Ministers to fulfil his will.
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as Deuteron. 28. 21. or for Pride. For Dauids presumption to number the people, God abated Seuenty Thousand of his number by the Pestilence. Or for vniust Auarice, for Extortion or Simony. Or for Lasciuiousnes, by the example of Sodom drown'd in Mari pestilentico, and turn'd into a Lake.
as Deuteron. 28. 21. or for Pride. For David presumption to number the people, God abated Seuenty Thousand of his number by the Pestilence. Or for unjust Avarice, for Extortion or Simony. Or for Lasciviousness, by the Exampl of Sodom drowned in Mary pestilentico, and turned into a Lake.
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so Exod. 9. 3. 15. and Ieremy the 21. 5, 6. And Dauid making choise of the Pestilence rather then of any of the two other punishments there proposed vnto him by the Prophet Gad, accepts it in this Phrase, Let vs fall into the hand of the Lord.
so Exod 9. 3. 15. and Ieremy the 21. 5, 6. And David making choice of the Pestilence rather then of any of the two other punishments there proposed unto him by the Prophet Gad, accepts it in this Phrase, Let us fallen into the hand of the Lord.
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It commonly slakes in Aegypt when Nilus ouerflowes, at Aleppo, when the Sunne is entering into Leo. Alexander ab Alexandro reports, That a great Mortality was stayed in Rome by the Inuesting of a Dictator.
It commonly slakes in Egypt when Nilus overflows, At Aleppo, when the Sun is entering into Leo. Alexander ab Alexander reports, That a great Mortality was stayed in Room by the Investing of a Dictator.
And Thucidides saies, the greatest Contagion which euer brake out in Greece, was cured by the aduice of Hippocrates the Physitian, who caused them to cut downe all their woods and burne them, by which Action the Aire was purified,
And Thucydides Says, the greatest Contagion which ever brake out in Greece, was cured by the Advice of Hippocrates the physician, who caused them to Cut down all their woods and burn them, by which Actium the Air was purified,
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I know Physicke and Industry haue wrought admirable effects amongst the Heathen, and amongst vs. But I shall neuer Deifie the Physitian for the Medecines sake.
I know Physic and Industry have wrought admirable effects among the Heathen, and among us But I shall never Deify the physician for the Medicines sake.
and become Poisons. Helpe I am sure they could not, nor had they helped vs, wee had still languished vnder the tyranny of this Noysome Disease, had not He made Mans industry prosperous for recouering of some,
and become Poisons. Help I am sure they could not, nor had they helped us, we had still languished under the tyranny of this Noisome Disease, had not He made men industry prosperous for recovering of Some,
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Iust cause then haue we all to praise Him in this Panegyrick, Ipse liberauit, He hath deliuered vs from the snare of the Hunters, and from the Noysome Pestilence.
Just cause then have we all to praise Him in this Panegyric, Ipse liberauit, He hath Delivered us from the snare of the Hunters, and from the Noisome Pestilence.
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Mihi vindicta, is Gods Motto, Vengeance is mine, I will recompence, and He speakes it in as loud a phrase, Mihi misericordia, Mercie is mine, I will haue mercy on whom I will haue mercy.
Mihi Vindictae, is God's Motto, Vengeance is mine, I will recompense, and He speaks it in as loud a phrase, Mihi misericordia, Mercy is mine, I will have mercy on whom I will have mercy.
I can neuer then sufficiently wonder at that Church, who hath not only Mangled His Titles to distribute them amongst the Saints, but haue done that which the barbarous Souldiers would not, Diuided the seamles Coat of his Passion, and with Saints Merits Patch't the entire Garment of our Saluation. Imparting the highest Deliuerāce that euer was wrought, that Deliuerance to effect which Hee was deliuered into the hands of sinners;
I can never then sufficiently wonder At that Church, who hath not only Mangled His Titles to distribute them among the Saints, but have done that which the barbarous Soldiers would not, Divided the seamles Coat of his Passion, and with Saints Merits Patched the entire Garment of our Salvation. Imparting the highest Deliverance that ever was wrought, that Deliverance to Effect which He was Delivered into the hands of Sinners;
This Act of Deliuerance haue they maimed, some amongst them daring to affirme, that Christ hath not so satisfied for all, but that each Man must suffer and satisfie for himselfe in particular,
This Act of Deliverance have they maimed, Some among them daring to affirm, that christ hath not so satisfied for all, but that each Man must suffer and satisfy for himself in particular,
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so the Rhemists, which must either conclude Inualiditie and Insufficiencie in Christs sufferings, or iniustice in God, who for one Offence will be paid twice,
so the Rhemists, which must either conclude Invalidity and Insufficiency in Christ sufferings, or injustice in God, who for one Offence will be paid twice,
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An Assertion of Postellus the Iesuit, who in Paris put forth a booke entituled the Victory of Women, wherein he writes that one Iane was sent from God to be the Sauiour of Women. Contrary to the purpose of Christ, who Died for All, gaue himselfe for All:
an Assertion of Postellus the Iesuit, who in paris put forth a book entitled the Victory of Women, wherein he writes that one Iane was sent from God to be the Saviour of Women. Contrary to the purpose of christ, who Died for All, gave himself for All:
and directly opposite to the meaning of God, who at the cleansing of the Leaper commanded them to offer Lambes of both kinds, Male and Female: Ex vtroque genere proptereà sacrificium Offerri praecepit vt ostendat quia Christus pro nobis occisus simul Masculum Foeminamque saluabit:
and directly opposite to the meaning of God, who At the cleansing of the Leaper commanded them to offer Lambs of both Kinds, Male and Female: Ex vtroque genere proptereà Sacrificium Offerri praecepit vt ostendat quia Christus Pro nobis Occisus simul Masculine Foeminamque saluabit:
To shew (as Isychius excellently inferres) that Christ died for both Sexes, Women no lesse then Men. But a third sort to iustifie their praying vnto Saints, by a learned trick Diuide the Office of Christs Mediation amongst them,
To show (as Isychius excellently infers) that christ died for both Sexes, Women no less then Men. But a third sort to justify their praying unto Saints, by a learned trick Divide the Office of Christ Mediation among them,
If they haue parted this great Streame of Deliuerance, which concernes the saluation of our Soules, you cannot wonder if with more cōfidence they multiplie Deliuerers for the Body, if they cut that Riuer by which Health and Temporall safetie are conueyed vnto vs, into as many lesser Currents as the Thornes opened Riuelets of bloud in our Sauiours head, certainly I think they haue exceeded the comparison.
If they have parted this great Stream of Deliverance, which concerns the salvation of our Souls, you cannot wonder if with more confidence they multiply Deliverers for the Body, if they Cut that River by which Health and Temporal safety Are conveyed unto us, into as many lesser Currents as the Thorns opened Rivulets of blood in our Saviour's head, Certainly I think they have exceeded the comparison.
Old Rome had Tutelar Gods for euery Prouince, and Houshold Gods for euery Family. Gods for euery Office, for the Farme and for the Field, for Warre and Peace,
Old Room had Tutelar God's for every Province, and Household God's for every Family. God's for every Office, for the Farm and for the Field, for War and Peace,
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For euery Disease, euen to the Toothache, for that cure Apollonia: for the Falling-sicknes S. Valentine. And as if there were no Balme in Gilead, they fly to S. Roche and Sebastian for remedy frō the Pestilence
For every Disease, even to the Toothache, for that cure Apollonia: for the Epilepsy S. Valentine. And as if there were no Balm in Gilead, they fly to S. Roche and Sebastian for remedy from the Pestilence
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Blessed be God that neither their Sauiours, nor Sauiouresses, nor the efficacie of strange Mediation is any part of our Creed. We digge no new Cisternes (like those in Ieremiah ) but fill our Pitchers at the Well of Life Christ Iesus: Imputing our Mediation and Redemption, our Deliuerances Temporall and Eternall to Him alone.
Blessed be God that neither their Saviour's, nor Savouresses, nor the efficacy of strange Mediation is any part of our Creed. We dig no new Cisterns (like those in Jeremiah) but fill our Pitchers At the Well of Life christ Iesus: Imputing our Mediation and Redemption, our Deliverances Temporal and Eternal to Him alone.
Though by many seducements Rome like the Bramble in Iothams Parable, hath inuited vs to repose vnder Her Shadow, yet by the mercy of God we haue not yet betaken our selues to any other shelter but of Him and His Christ.
Though by many seducements Room like the Bramble in Jothams Parable, hath invited us to repose under Her Shadow, yet by the mercy of God we have not yet betaken our selves to any other shelter but of Him and His christ.
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Should we forsake this Shelter, of all other Nations we were the most vnthankfull. Neuer did any People, since his Elect Israel, receiue such liberall Testimonies of his Loue,
Should we forsake this Shelter, of all other nations we were the most unthankful. Never did any People, since his Elect Israel, receive such liberal Testimonies of his Love,
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Whether I vnderstand by the Snare, Clancularias inimicorum machinas (as Marlorat interprets it) Priuie Conspiracies plotted by Domesticke Traytours to supplant vs;
Whither I understand by the Snare, Clancularias Enemies machinas (as Marlorat interprets it) Privy Conspiracies plotted by Domestic Traitors to supplant us;
or publique Inuasions by forrein Enemies, the Literall Plague of Disease and Noysome Pestilence, or the Metaphoricall Plague of Sinne, Dangers of the Body,
or public Invasions by foreign Enemies, the Literal Plague of Disease and Noisome Pestilence, or the Metaphorical Plague of Sin, Dangers of the Body,
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When Spaine rose vp like a Floud (as Ieremy speaks of Aegypt ) and like a Dragon in the Sea (it is Ezekiels comparison) troubled the waters with his Fleet;
When Spain rose up like a Flood (as Ieremy speaks of Egypt) and like a Dragon in the Sea (it is Ezekiels comparison) troubled the waters with his Fleet;
Againe, when the malice of some English Iesuited Pioners sought to vndermine the Kingdome, to blow vp both Prince and People with Gunpowder, He snatcht vs like Brands from the mouth of the Furnace,
Again, when the malice of Some English Jesuited Pioneers sought to undermine the Kingdom, to blow up both Prince and People with Gunpowder, He snatched us like Brands from the Mouth of the Furnace,
making a promiscuous Prey vpon the Shepherd as well as the Flocke; and in contempt of Cure, with the same wound striking the Physitian into the graue with the Patient. In this late dreadfull Time when Death held his solemne Triumphs amongst you,
making a promiscuous Prey upon the Shepherd as well as the Flock; and in contempt of Cure, with the same wound striking the physician into the graven with the Patient. In this late dreadful Time when Death held his solemn Triumphos among you,
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and the Graue euē glutted with the dead, like a bad stomack, sent vp vnwholesome smels to annoy the Aire, finding her selfe vnable to ouercome the bodies shee had swallowed,
and the Grave even glutted with the dead, like a bad stomach, sent up unwholesome smells to annoy the Air, finding her self unable to overcome the bodies she had swallowed,
and the Sanguine Crosse set vpon the doore, Not like the sprinckling of the Paschall Lambes bloud vpon the Israelites gates, in Aegypt, for that was a Couenant of life,
and the Sanguine Cross Set upon the door, Not like the sprinkling of the Paschal Lambs blood upon the Israelites gates, in Egypt, for that was a Covenant of life,
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but like a fatall Kalendar bare witnes of the sad dayes, which the miserable dwellers were forced to compute, shut vp from the comforts and society of Men,
but like a fatal Calendar bore witness of the sad days, which the miserable dwellers were forced to compute, shut up from the comforts and society of Men,
Who was it that Deliuered you from this Enemie? Was it an Arme of Flesh, or was it any other then that Power in my Text? No. Ipse liberauit, He was the Deliuerer.
Who was it that Delivered you from this Enemy? Was it an Arm of Flesh, or was it any other then that Power in my Text? No. Ipse liberauit, He was the Deliverer.
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Our Chronicles mention a Plague An. 21. of Edw. 3rd, so violent that it made the Country quite void of Inhabitants, there being scarcely any left aliue:
Our Chronicles mention a Plague Nias 21. of Edward 3rd, so violent that it made the Country quite void of Inhabitants, there being scarcely any left alive:
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— Funestos reddidit agros Vastauit { que } vias exhausit ciuibus vrbem. Neither did He accompany this Visitation with those Calamities which haue wasted other parts.
— Funestos reddidit agros Vastauit { que } Ways exhausit ciuibus vrbem. Neither did He accompany this Visitation with those Calamities which have wasted other parts.
Eusebius relates a Plague in Greece, in the Time of Maximinus, which bred such Desolation, that the empouerish't Countrey endured a Famine more grieuous then the Plague, such a Famine,
Eusebius relates a Plague in Greece, in the Time of Maximinus, which bred such Desolation, that the impoverished Country endured a Famine more grievous then the Plague, such a Famine,
as constrained the Noble Matrons to goe a begging for reliefe, and so enfeebled the wofull Inhabitants, that they lay gasping in euery Angle of the Streets, Ad solam hanc vocem proferendam validi, Esurio, Hauing no strength,
as constrained the Noble Matrons to go a begging for relief, and so enfeebled the woeful Inhabitants, that they lay gasping in every Angle of the Streets, Ad Solam hanc vocem proferendam validi, Esurio, Having no strength,
But God was more mercifull then to scourge You with Whips strung with these Two Scorpions at once, Plague and Famine. Neither did he prolong your punishment, making you Lye long vnder his fearefull strokes, as other Places haue done.
But God was more merciful then to scourge You with Whips strung with these Two Scorpions At once, Plague and Famine. Neither did he prolong your punishment, making you Lie long under his fearful Strokes, as other Places have done.
He writes of one that continued Two and fifty yeares. I may aske with the Prophet, Numquid melior est Alexandria? Is London better then Alexandria? or England lesse sinful then Greece? No,
He writes of one that continued Two and fifty Years. I may ask with the Prophet, Numquid melior est Alexandria? Is London better then Alexandria? or England less sinful then Greece? No,
And whereas Volateran treating of the Cures of Pestilence out of Titus Liuius, deliuers this Maxime, Nullum huic vnquàm remedium adhibitū praeterquàm fugae at { que } secessus;
And whereas Volateran treating of the Cures of Pestilence out of Titus Lucius, delivers this Maxim, Nullum huic vnquàm remedium adhibitū praeterquàm Fugae At { que } secessus;
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And yet He Deliuered you that fled too, by staying the hot pursuit of your Enemy. For though you went from the infected place, you could not haue outgone his Iudgement, that could haue ouertaken you.
And yet He Delivered you that fled too, by staying the hight pursuit of your Enemy. For though you went from the infected place, you could not have outgone his Judgement, that could have overtaken you.
It was obserued that in the great Plague at Greece, if any to auoid the Infection had remoued into some Citie of safety and better Aire, they only died that thought by flight to shun it.
It was observed that in the great Plague At Greece, if any to avoid the Infection had removed into Some city of safety and better Air, they only died that Thought by flight to shun it.
Neither hath He in them only blest you, but in your returne also, bringing your Tribes backe againe into your Citie, vniting all her scattered Lines vnto their proper Center;
Neither hath He in them only blessed you, but in your return also, bringing your Tribes back again into your city, uniting all her scattered Lines unto their proper Centre;
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and assembling them in this very place, from whence the growing sicknes this last yeare frighted you, making you translate the solemnitie to another Place.
and assembling them in this very place, from whence the growing sickness this last year frighted you, making you translate the solemnity to Another Place.
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In bedding or garments infected there is Contagio residua, a lurking, residuous contagion, able to cause a Relapse no lesse fearefull then the late Disease. Though it be raked vp in Ashes,
In bedding or garments infected there is Contagio residua, a lurking, residuous contagion, able to cause a Relapse no less fearful then the late Disease. Though it be raked up in Ashes,
God grant that either our owne Securitie, in aduenturing too soone vpon Things or Places that yet may retaine Infection, or especially our foule sins, which shew we haue forgot God so soone as his Rod is taken off vs, doe not kindle His Anger freshly against vs, lest we be vtterly consumed.
God grant that either our own Security, in adventuring too soon upon Things or Places that yet may retain Infection, or especially our foul Sins, which show we have forgotten God so soon as his Rod is taken off us, do not kindle His Anger freshly against us, lest we be utterly consumed.
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some of them from their pressing wants and exigencies, more grieuous then Death, A peste aerumnarum, (as Iunius and Tremelius read it.) Others from Toile and Seruitude,
Some of them from their pressing Wants and exigencies, more grievous then Death, A pest Aerumnarum, (as Iunius and Tremelius read it.) Others from Toil and Servitude,
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not only from Disease, which is the Bayliffe of the first Death, but from Sin which exposes vs to the danger of the second Death. That greatest Deliuerance in whose purchase He bled, and for whose Assurance He rose againe. The Deliuerance first of our Soules from our sinfull Bodies, when Death by giuing Nature a Bill of Diuorce, shall seuer them from each other,
not only from Disease, which is the Bailiff of the First Death, but from since which exposes us to the danger of the second Death. That greatest Deliverance in whose purchase He bled, and for whose Assurance He rose again. The Deliverance First of our Souls from our sinful Bodies, when Death by giving Nature a Bill of Divorce, shall sever them from each other,
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when by a new indissoluble vnion, they shall be remarried one to another, and both together vnited to their Head Christ Iesus, by which vnion they shall be married to the Ioyes of His Kingdome,
when by a new indissoluble Union, they shall be remarried one to Another, and both together united to their Head christ Iesus, by which Union they shall be married to the Joys of His Kingdom,
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We shall not need to feare, what can become of this Earthy stuffe we beare about vs in our Bodies, since our Soules like Gedeons lamps shall burne bright when these earthen Pitchers are broken.
We shall not need to Fear, what can become of this Earthy stuff we bear about us in our Bodies, since our Souls like Gedeons lamps shall burn bright when these earthen Pitchers Are broken.
and by infusing nobler qualities of Glory and Incorruption, ( for this corruptible must be invested with incorruption ) make them in stead of Clay, vessels of Honour, fit for his Kingdome.
and by infusing Nobler qualities of Glory and Incorruption, (for this corruptible must be invested with incorruption) make them in stead of Clay, vessels of Honour, fit for his Kingdom.
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nor Deaths most fearefull Executioners affright vs. The very name of Resurrection so sweetens the bitternes of Death, that enamoured on the Ioyes it leads to, we haue rather cause to court, then feare it.
nor Death's most fearful Executioners affright us The very name of Resurrection so sweetens the bitterness of Death, that enamoured on the Joys it leads to, we have rather cause to court, then Fear it.
Or whether by the Pestilence, this thought shall abate the horrour of that Noysome Disease. Quid est quod pestis nomen exhorreas? cum potius solatij genus sit vt comitatior moriaris.
Or whither by the Pestilence, this Thought shall abate the horror of that Noisome Disease. Quid est quod pestis Nome exhorreas? cum potius solatij genus sit vt comitatior moriaris.
cc cs p-acp dt n1, d n1 vmb vvi dt n1 pp-f d j n1. fw-la fw-la fw-la fw-la fw-la fw-la? fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
That company, that cōmunion in Death shew's vs, through a sad Perspectiue, the ioyfull communion of Saints, vnto which we in the next life shall be admitted.
That company, that communion in Death shew's us, through a sad Perspective, the joyful communion of Saints, unto which we in the next life shall be admitted.
And although like a tempestuous Autumne, it shakes vs by heaps into our Graues, our Extraction will be more orderly, in better Method then was our Buriall.
And although like a tempestuous Autumn, it shakes us by heaps into our Graves, our Extraction will be more orderly, in better Method then was our Burial.
For vnusquisque suo ordine, we shall Arise in Order. That confused tumultuous kind of Death, shall not disguise vs from the knowledge of our Maker, who will distinguish each Bone,
For vnusquisque Sue Order, we shall Arise in Order. That confused tumultuous kind of Death, shall not disguise us from the knowledge of our Maker, who will distinguish each Bone,
By that Master-key He will vnlocke our Graues, those doores of Mortalitie, and with it will He open the euerlasting doores, giuing vs our entrance into Heauen. After which happy Resurrection, we shall liue, not sub vmbrâ altissimi, vnder the shadow, but in the bright Sunshine of Gods presence, and the comforts of his Spirit, and the fruition of our Redeemer, who is both our Resurrection and our Life. Amen. FINIS.
By that Master-key He will unlock our Graves, those doors of Mortality, and with it will He open the everlasting doors, giving us our Entrance into Heaven. After which happy Resurrection, we shall live, not sub vmbrâ altissimi, under the shadow, but in the bright Sunshine of God's presence, and the comforts of his Spirit, and the fruition of our Redeemer, who is both our Resurrection and our Life. Amen. FINIS.
p-acp d n1 pns31 vmb vvi po12 n2, d n2 pp-f n1, cc p-acp pn31 vmb pns31 j dt j n2, vvg pno12 po12 n1 p-acp n1. p-acp r-crq j n1, pns12 vmb vvi, xx fw-la fw-la fw-la, p-acp dt n1, p-acp p-acp dt j n1 pp-f npg1 n1, cc dt n2 pp-f po31 n1, cc dt n1 pp-f po12 n1, r-crq vbz d po12 n1 cc po12 n1. uh-n. fw-la.
