And mercy is a gracefull ornament in all sorts of men, especially in those, that are the children of God, Bee yee mercifull, as your heauenly Father is mercifull.
And mercy is a graceful ornament in all sorts of men, especially in those, that Are the children of God, be ye merciful, as your heavenly Father is merciful.
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For it is such a charity, as bringeth affliction, disquiet, pitty into their soules, (which is affectio maerens, a mournfull affection) for the miserie of Sion. Put them all together.
For it is such a charity, as brings affliction, disquiet, pity into their Souls, (which is affectio maerens, a mournful affection) for the misery of Sion. Put them all together.
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To vndergoe this worke of restauration, NONLATINALPHABET, you haue the powerfullest agent, Thou: and his readiest propension, preparation to it, shalt arise: with his sweetest action,
To undergo this work of restauration,, you have the Powerfullest agent, Thou: and his Readiest propension, preparation to it, shalt arise: with his Sweetest actium,
for the seruants of God, out of their tenderest and softest affections of loue and compassion, to the extremest desolation and dissolution of Sion, euen in materiam primam, to the very stones and dust of it, call for comfort.
for the Servants of God, out of their Tenderest and Softest affections of love and compassion, to the Extremest desolation and dissolution of Sion, even in Materiam primam, to the very stones and dust of it, call for Comfort.
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I begin with the first part, which is Gods part, and belongeth vnto him, Wherein you haue his person, Tu, his position, exurgens, his disposition, misereberis, his patient, Sion, the perswasion, quia tempus, and the pressure of that perswasion, statutum tempus. Tu. His person.
I begin with the First part, which is God's part, and belongeth unto him, Wherein you have his person, Tu, his position, Exurgens, his disposition, misereberis, his patient, Sion, the persuasion, quia Tempus, and the pressure of that persuasion, Statutum Tempus. Tu. His person.
and of the rib of the man, as it were one rafter of the house, built the woman (wee are speaking of building) and of the stones by the riuers bankes, raiseth vp children to Abraham? Sonne of man (God to his Prophet, 37. Ezech.) shall these bones liue? Lord thou knowest.
and of the rib of the man, as it were one rafter of the house, built the woman (we Are speaking of building) and of the stones by the Rivers banks, Raiseth up children to Abraham? Son of man (God to his Prophet, 37. Ezekiel) shall these bones live? Lord thou Knowest.
Shall these disiected and deplored stones euer come togither againe, and shall the dust arise and giue thanks to thee, and serue in thy Sanctuary? (they aske the question in scorne Nehem. 4. Nunquid aedificari poterunt lapides ex aceruis pulueris? Shall these stones bee built out of the heaps of dust?) Yes,
Shall these disiected and deplored stones ever come together again, and shall the dust arise and give thanks to thee, and serve in thy Sanctuary? (they ask the question in scorn Nehemiah 4. Whether aedificari poterunt lapides ex aceruis pulueris? Shall these stones be built out of the heaps of dust?) Yes,
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Exurgens, thou shalt arise, as a Bridegroome (saith the Prophet of the Sunne) that commeth out of his bride-chamber, or like a strong man to runne his race, Psal. 19. or as one that awaketh out of sleepe, or as a Gyant refresht with wine.
Exurgens, thou shalt arise, as a Bridegroom (Says the Prophet of the Sun) that comes out of his bridechamber, or like a strong man to run his raze, Psalm 19. or as one that awakes out of sleep, or as a Giant refreshed with wine.
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Psal. 78. After long expectation, till their eyes faile in their heads, and strong exclamation, till their tongues cleaue to the roofes of their mouthes, vp Lord, why sleepest thou? & proud insultation of the enemy, where is now their God? Exurgam, ait Domin { us }, I will vp, saith the Lord, and helpe the distressed.
Psalm 78. After long expectation, till their eyes fail in their Heads, and strong exclamation, till their tongues cleave to the roofs of their mouths, up Lord, why Sleepest thou? & proud insultation of the enemy, where is now their God? Exurgam, ait Domini { us }, I will up, Says the Lord, and help the distressed.
or in scoffe and subsannation of some Idoll-god, as Elias of Baal, perhaps he sleepeth, But viuens videns { que }, that euer-liuing and all-seeing God, whose eyes are neuer closed vp, Hee neither slumbreth, nor sleepeth, that keepeth Israel, and whose seuen eyes goe thorow the earth, Zach. 4. Nunquam minûs otiosus, quam cum otiosus, neuer doing more,
or in scoff and subsannation of Some Idol-god, as Elias of Baal, perhaps he Sleepeth, But viuens videns { que }, that everliving and All-seeing God, whose eyes Are never closed up, He neither Slumbereth, nor Sleepeth, that Keepeth Israel, and whose seuen eyes go thorough the earth, Zach 4. Never minûs Idle, quam cum Idle, never doing more,
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nor onely a verball mercy, Goe in peace, helpe your selues, Iam: 2. it is a reall and effectuall mercy, in that God doth arise, that is, aduance and exalt himselfe,
nor only a verbal mercy, Go in peace, help your selves, Iam: 2. it is a real and effectual mercy, in that God does arise, that is, advance and exalt himself,
And so from his person, Thou, and his position, or prouision, shalt arise, we are come to the third, his disposition; which in man is affection & passion, but in God, action. Thou shalt haue mercy.
And so from his person, Thou, and his position, or provision, shalt arise, we Are come to the third, his disposition; which in man is affection & passion, but in God, actium. Thou shalt have mercy.
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Crueltie pulled hir downe, exinanite, exinanite, downe with hir, downe with hir, euen to the ground, and drew the line of vanitie ouer hir, Mercy must set hir vp againe.
Cruelty pulled his down, exinanite, exinanite, down with his, down with his, even to the ground, and drew the line of vanity over his, Mercy must Set his up again.
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and preached vpon that sad text, wofull and disgracefull to the sonnes of men, Vanitie of vanities, all is vanitie, how iustly and euerlastingly might he haue preached vpon this text, Mercy vpon mercy, all is mercy? O mercy, the lady and empresse of all the glorious attributes of God, what shall I say of thee? Heauen and earth are full of thy glory:
and preached upon that sad text, woeful and disgraceful to the Sons of men, Vanity of vanities, all is vanity, how justly and everlastingly might he have preached upon this text, Mercy upon mercy, all is mercy? Oh mercy, the lady and empress of all the glorious attributes of God, what shall I say of thee? Heaven and earth Are full of thy glory:
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The glorious company of the Prophets praise thee, the goodly fellowship of the Apostles praise thee, the noble armie of Martyrs praise thee, the holy Church throughout all the world doth acknowledge thee.
The glorious company of the prophets praise thee, the goodly fellowship of the Apostles praise thee, the noble army of Martyrs praise thee, the holy Church throughout all the world does acknowledge thee.
Of all those infinite treasures and riches, which that immensitie of the Godhead aboundeth with, what is there to vs, wormes of the earth, which lye low at his footstoole, that wee dare approch and claspe in the armes of our soules,
Of all those infinite treasures and riches, which that immensity of the Godhead Aboundeth with, what is there to us, worms of the earth, which lie low At his footstool, that we Dare approach and clasp in the arms of our Souls,
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and loue as our eyes, but mercy alone? His Maiestie astonisheth vs, his glory beateth vs downe, his greatnes striketh vs dead, we adore his omnipotency, admire his wisdome, stand in awe of his iustice, flie from his vengeance;
and love as our eyes, but mercy alone? His Majesty astonisheth us, his glory beats us down, his greatness striketh us dead, we adore his omnipotency, admire his Wisdom, stand in awe of his Justice, fly from his vengeance;
Out of that strong, is this sweet, out of that lyon this honycombe, out of that greatnes, this goodnes, that is so much sought and pursued by vs. I could liue and dye in the contemplation of mercy.
Out of that strong, is this sweet, out of that Lion this Honeycomb, out of that greatness, this Goodness, that is so much sought and pursued by us I could live and die in the contemplation of mercy.
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the one, the nature and valour of a true, generous, Christian faith, bearing hirselfe so stoutly and resoluedly vpon the immutable eternity of God (in the verse before my text, Thou Lord abidest for euer, whereupon my text ensueth) and the yea and amen of his faithfull promises, that in a case of greatest extremity,
the one, the nature and valour of a true, generous, Christian faith, bearing herself so stoutly and resolvedly upon the immutable eternity of God (in the verse before my text, Thou Lord abidest for ever, whereupon my text ensueth) and the yea and Amen of his faithful promises, that in a case of greatest extremity,
as this was, shee standeth not vpon termes of vncertainty, si fortè, it may bee God will haue mercy, at this time maketh not so much as entreaty, Tu miserere, Doe thou haue mercy;
as this was, she Stands not upon terms of uncertainty, si fortè, it may be God will have mercy, At this time makes not so much as entreaty, Tu Miserere, Do thou have mercy;
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as the Sunamite to the Prophet, catching hold on his feet, though Gehezi thrust her away, Viuit Dominus, as the Lord liueth and as thy soule liueth, I will not let thee goe:
as the Shunamite to the Prophet, catching hold on his feet, though Gehazi thrust her away, Viuit Dominus, as the Lord lives and as thy soul lives, I will not let thee go:
And, as Iacob to the Angell, when hee had wrestled the whole night with him, Non dimittam, I will not let thee loose, till I haue a blessing from thee.
And, as Iacob to the Angel, when he had wrestled the Whole night with him, Non dimittam, I will not let thee lose, till I have a blessing from thee.
and when they had all done, they had but bricke for stone (the Scripture noteth) and slime for morter, and the end was confusion: So these, to get them a name and opinion, of being more holy then other men, (touch mee not, I am of purer mold then thou art) make brick of their own pure naturals,
and when they had all done, they had but brick for stone (the Scripture notes) and slime for mortar, and the end was confusion: So these, to get them a name and opinion, of being more holy then other men, (touch me not, I am of Purer mould then thou art) make brick of their own pure naturals,
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and when they haue all done, it is but the bricke and slime of mortall corruption, and they can prognosticate to themselues no fairer end, then Babels was.
and when they have all done, it is but the brick and slime of Mortal corruption, and they can prognosticate to themselves no Fairer end, then Babels was.
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and there the Coenaculum, Conclaue of the Apostles of Christ, where they receiued the first Sacrament of his Body and Bloud, were inspired by the Holy Ghost, had the keyes of the Kingdome of Heauen deliuered vnto them, chose Matthias to the Apostleship, gaue Orders of Deaconship to S. Stephen and others,
and there the Coenaculum, Conclave of the Apostles of christ, where they received the First Sacrament of his Body and Blood, were inspired by the Holy Ghost, had the keys of the Kingdom of Heaven Delivered unto them, chosen Matthias to the Apostleship, gave Order of Deaconship to S. Stephen and Others,
for, by an easie coalition in Scripture, they may stand for one, (they differ but as mother and daughter, the vpper and nether Citty, Mons Sion & collis eius, a mount and an hillock) for salubritie of ayre, fertilitie of ground, munition of place, beauty of building, populousnes of inhabitants, (sowen with the seed of man and beasts) commodiousnes of situation, placed (as they write) in the vmbilike and center of the earth, the miracle of the world, the Metropolis of that land, the Metropolis (saith Hesychius) of all the miracles of God:
for, by an easy coalition in Scripture, they may stand for one, (they differ but as mother and daughter, the upper and neither city, Mons Sion & Collis eius, a mount and an hillock) for salubrity of air, fertility of ground, munition of place, beauty of building, populousness of inhabitants, (sown with the seed of man and beasts) commodiousness of situation, placed (as they write) in the vmbilike and centre of the earth, the miracle of the world, the Metropolis of that land, the Metropolis (Says Hesychius) of all the Miracles of God:
this Citty, Sanctuary, jewell, dearling of God, princesse and paragon of all the places vnder heauen, became (as the name of Sion importeth) specula and speculum, and such like, the watch towre, beacon, mirrour, looking-glasse, terror, spectacle, parable, hissing to all the nations in the world, of more stupendious miserie,
this city, Sanctuary, jewel, darling of God, princess and paragon of all the places under heaven, became (as the name of Sion imports) specula and speculum, and such like, the watch tower, beacon, mirror, Looking glass, terror, spectacle, parable, hissing to all the Nations in the world, of more stupendious misery,
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They are harder then stones and rocks, and viler then the dust, that the accursed serpent licketh vp, that heare of the stones and dust of Sion, and are not grieued at them.
They Are harder then stones and Rocks, and Viler then the dust, that the accursed serpent licketh up, that hear of the stones and dust of Sion, and Are not grieved At them.
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but afterwards recouered and held by Dauid, and his line, almost 500. more, the strongest and stateliest pile of building that euer the eyes of the Sunne looked vpon, more,
but afterwards recovered and held by David, and his line, almost 500. more, the Strongest and Stateliest pile of building that ever the eyes of the Sun looked upon, more,
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and (to say no more of it, then God by his Prophet, Ezech. 24.) Superbia imperij vestri, desiderabile oculorum vestrorum, super quo pauet, anima vestra, the pride of your power, desire of your eyes, and feare of your soules;
and (to say no more of it, then God by his Prophet, Ezekiel 24.) Superbia imperij Yours, desiderabile oculorum vestrorum, super quo pauet, anima Vestra, the pride of your power, desire of your eyes, and Fear of your Souls;
and after the Mount Moriah, whereon it was built, euened with the plaine, and the earth of it throwne downe into the valley of Iehosaphat, and brooke of Kedron;
and After the Mount Moriah, whereon it was built, evened with the plain, and the earth of it thrown down into the valley of Jehoshaphat, and brook of Kedron;
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so that sooner or later, foxes ran ouer the Sanctuarie, saith Ieremie, Lam: 5. but Ierome goeth farther, there ran not a beast, neither flew there a Fowle ouer the whole coast of Ierusalem, it was so dismall and desolate.
so that sooner or later, foxes ran over the Sanctuary, Says Ieremie, Lam: 5. but Jerome Goes farther, there ran not a beast, neither flew there a Foul over the Whole coast of Ierusalem, it was so dismal and desolate.
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The rather for the reasons sake that followeth, quia tempus miserendi eius, because it is time to haue mercy vpon hir. Time yeeldeth a strong perswasion;
The rather for the Reasons sake that follows, quia Tempus miserendi eius, Because it is time to have mercy upon his. Time yields a strong persuasion;
Nos sperabamus, wee hoped it had beene he that should haue redeemed Israel, hee is now dead three dayes sithence (the two Disciples Luc. 24.) the time past.
Nos sperabamus, we hoped it had been he that should have redeemed Israel, he is now dead three days since (the two Disciples Luke 24.) the time past.
how would I vrge vnto you in all your weighty affaires, the presentest prensation and pursuit of the very forelock of time? Will you show mercy to Sion, giue helpe to the helplesse? Marke not the winde, you shall neuer sow then, obserue not the clouds, you shall neuer reap.
how would I urge unto you in all your weighty affairs, the presentest prensation and pursuit of the very forelock of time? Will you show mercy to Sion, give help to the helpless? Mark not the wind, you shall never sow then, observe not the Clouds, you shall never reap.
Otherwise, let no man presume to appoint his times, quae posuit in potestate sua, (they are a part of his royall prerogatiue, who can cause the Sunne to stand still, and double the day, to bring his worke to an end) nor tye him to canonicall houres,
Otherwise, let no man presume to appoint his times, Quae He placed in potestate sua, (they Are a part of his royal prerogative, who can cause the Sun to stand still, and double the day, to bring his work to an end) nor tie him to canonical hours,
Vos qui estis? Who are you, that tempt the Lord? (when they fixed him a time of fiue dayes, to releeue the Citie of Bethulia, els to deliuer it vp to the enemie) Binde not the counsell of the Lord, he is not as men, that he should be threatned, with much to the like effect.
Vos qui Ye are? Who Are you, that tempt the Lord? (when they fixed him a time of fiue days, to relieve the city of Bethulia, Else to deliver it up to the enemy) Bind not the counsel of the Lord, he is not as men, that he should be threatened, with much to the like Effect.
if the vision stay, stay with it, hope euen against hope: Nullū tempus occurrit Regi, is the priuiledge of an earthly King, much more of the King of Kings;
if the vision stay, stay with it, hope even against hope: Nullū Tempus occurrit King, is the privilege of an earthly King, much more of the King of Kings;
Therefore, where the vsuall reading is, Tu exurgens, thou shalt arise, and haue mercy; Ierome, out of the Hebrew, readeth transitiuely, Tu suscitans, thou shalt raise vp others.
Therefore, where the usual reading is, Tu Exurgens, thou shalt arise, and have mercy; Jerome, out of the Hebrew, readeth transitively, Tu suscitans, thou shalt raise up Others.
for sacrifice and sweet odours, with a checke to all their aduersaries, be yee far from thence, and a peremptory decree, that whosoeuer should alter that sentence, the wood should bee pulled downe from his house,
for sacrifice and sweet odours, with a check to all their Adversaries, be ye Far from thence, and a peremptory Decree, that whosoever should altar that sentence, the wood should be pulled down from his house,
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here is much more, Nudauerunt lamiae mammam, Euen Dragons draw out their breasts, Lam. 4. when the people and house of God, such milke out of the breasts of Gentiles.
Here is much more, Nudauerunt Lamiae mammam, Even Dragons draw out their breasts, Lam. 4. when the people and house of God, such milk out of the breasts of Gentiles.
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there being no soule in the world, that hath giuen his name vnto God, and subscribed with his hand, Ego Domini, Esa. 44. whose sparke of religion and piety, is not quite put out;
there being no soul in the world, that hath given his name unto God, and subscribed with his hand, Ego Domini, Isaiah 44. whose spark of Religion and piety, is not quite put out;
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They that can brook it with patience, God shall one day say vnto them, by the words of Obadiah, Tu quasi vnus ex eis, thou art one of them. The short is:
They that can brook it with patience, God shall one day say unto them, by the words of Obadiah, Tu quasi vnus ex eis, thou art one of them. The short is:
Placuerunt seruis tuis lapides, what heare I? take they pleasure in the stones of Sion, are they delighted with it, there, there, thus would wee haue it? No;
Placuerunt seruis tuis lapides, what hear I? take they pleasure in the stones of Sion, Are they delighted with it, there, there, thus would we have it? No;
but euery the least remembrance, representation, remnant of Sion, Relliquiae Danâum at { que } immitis Achillei, That commeth into their eye, doth them good;
but every the least remembrance, representation, remnant of Sion, Relics Danâum At { que } immitis Achillei, That comes into their eye, does them good;
Their affection liueth not ▪ dieth not with the fortune of Sion, They loued her in prosperity, they loue her euen in misery, We wept, when we remembred thee, ô Sion:
Their affection lives not ▪ Dieth not with the fortune of Sion, They loved her in Prosperity, they love her even in misery, We wept, when we remembered thee, o Sion:
and now the disiected and dislocated members of those glorious edifices quorum pars vna, whereof they had beene a part in their younger and flourishing dayes.
and now the disiected and dislocated members of those glorious Edifices quorum pars Una, whereof they had been a part in their younger and flourishing days.
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And to speake plainely, they delight more in the stones and sheards, the very shadow and ghost of Sion (if I may so say) then in the standing houses, stateliest palaces, and whole body of Babylon.
And to speak plainly, they delight more in the stones and shards, the very shadow and ghost of Sion (if I may so say) then in the standing houses, Stateliest palaces, and Whole body of Babylon.
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Hir dust is better vnto them, then their gold, and euery the meanest stone, that was but a dore-keeper in the house of the Lord, lay but vnder the threshold of it, is NONLATINALPHABET to them, a precious stone, far beyond the Saphyrs and Diamonds of Babylon.
His dust is better unto them, then their gold, and every the Meanest stone, that was but a doorkeeper in the house of the Lord, lay but under the threshold of it, is to them, a precious stone, Far beyond the Sapphires and Diamonds of Babylon.
He tooke not pleasure in the wound and deformity of it cui lumen ademptum, but because it had beene the orbe and circle of that eye, which stood in the head of so glorious a Confessor, as Paphnutius was.
He took not pleasure in the wound and deformity of it cui lumen ademptum, but Because it had been the orb and circle of that eye, which stood in the head of so glorious a Confessor, as Paphnutius was.
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But is there any danger of losing what I loue? I feare; doe I lose it indeed? I grieue; doth any hinder me? There is anger: is any a corriuall? There is jealousie: doth any violate or wrong it? There is reuenge: doth any mishap or miscariage betide it? There is pitty: In amore haec insunt omnia:
But is there any danger of losing what I love? I Fear; do I loose it indeed? I grieve; does any hinder me? There is anger: is any a corrival? There is jealousy: does any violate or wrong it? There is revenge: does any mishap or miscarriage betide it? There is pity: In amore haec insunt omnia:
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and then it commeth to passe, that cor meum sicut cera liquescens, mine heart in the midst of me is like melting waxe. Saluianus rightly fitteth me; Amor, quid te appellem nescio:
and then it comes to pass, that cor meum sicut Wax liquescens, mine heart in the midst of me is like melting wax. Saluianus rightly fits me; Amor, quid te appellem nescio:
In summe, where there is loue, there, vpon any misfortune, will be pitty; and where there is pitty, plus quam afficit, facit, it puleth not in the bosome alone,
In sum, where there is love, there, upon any misfortune, will be pity; and where there is pity, plus quam afficit, facit, it puleth not in the bosom alone,
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When euer did your Sunne, since his first arising amongst you, stand still in your Gibeon? the person (I meane) of your King, vouchsafe to be a part of your auditorie in this place, (with that glorious starre that followeth the Sunne, and the whole host of our heauenly firmament about him;
When ever did your Sun, since his First arising among you, stand still in your Gibeon? the person (I mean) of your King, vouchsafe to be a part of your auditory in this place, (with that glorious star that follows the Sun, and the Whole host of our heavenly firmament about him;
or along the streets in trsine and succession, there haue beene more, but in a garland and ring of an auditorie coucht togither, neuer haue more beene seene) till this day? A part of your auditorie, did I say? Yea,
or along the streets in trsine and succession, there have been more, but in a garland and ring of an auditory couched together, never have more been seen) till this day? A part of your auditory, did I say? Yea,
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So had my manner euer beene aforetime, to open the volume of this Booke, and goe through the fields of the old and new Testament, plucking and rubbing such eares of corne therein as I best liked, making choice (I meane) of my text,
So had my manner ever been aforetime, to open the volume of this Book, and go through the fields of the old and new Testament, plucking and rubbing such ears of corn therein as I best liked, making choice (I mean) of my text,
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for number & state (since that of that euer-admired 88, when the honor was done to this Land, that the Lord sold Iabin and his strength into the hands of a woman, and that woman, then whom maior non surrexit, a greater neuer arose (to vs) amongst all our daughters of men, called vp hir selfe and hir people to a solemne and publicke thanksgiuing, Vp Deborah, arise and sing, I my selfe will sing, (Shee did it at the Church dore,
for number & state (since that of that ever-admired 88, when the honour was done to this Land, that the Lord sold Iabin and his strength into the hands of a woman, and that woman, then whom maior non surrexit, a greater never arose (to us) among all our daughters of men, called up his self and his people to a solemn and public thanksgiving, Up Deborah, arise and sing, I my self will sing, (She did it At the Church door,
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as also did our gracious Soueraigne) vp Barak: and they offered their joynt sacrifice of praise to God, vpon this the most eminent and conspicuous Altar of the Kingdome) I say, not a twelue-moneth sithens, that I recommended vnto you,
as also did our gracious Sovereign) up Barak: and they offered their joint sacrifice of praise to God, upon this the most eminent and conspicuous Altar of the Kingdom) I say, not a twelvemonth since, that I recommended unto you,
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Then was the subiect of my speech a Sion, a mount, excelsis excelsior, a fort, the fortresse and bulwarke of this Iland, a temple, but of an other kind, (destroy this temple, said Christ, he meant it of his bodie,
Then was the Subject of my speech a Sion, a mount, Excelsis excelsior, a fort, the fortress and bulwark of this Island, a temple, but of an other kind, (destroy this temple, said christ, he meant it of his body,
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so battered and shaken, that it was high time to cry to him, that hath the keyes of life and death, Tempus miserendi eius, it is time to haue mercy vpon him, yea the appointed time is come.
so battered and shaken, that it was high time to cry to him, that hath the keys of life and death, Tempus miserendi eius, it is time to have mercy upon him, yea the appointed time is come.
and God heard vs from heauen, and I trust that Sion, of whom I speake, who is now come to pay his vowes in the midst of his people, will neuer forget it.
and God herd us from heaven, and I trust that Sion, of whom I speak, who is now come to pay his vows in the midst of his people, will never forget it.
I am now to speake vnto you, from Him, and in His name, of an other Sion, (neerer by far then that in Iudaea, we are vnder the bower of it) a literall and artificiall Sion, a Temple without life and motion,
I am now to speak unto you, from Him, and in His name, of an other Sion, (nearer by Far then that in Iudaea, we Are under the bower of it) a literal and artificial Sion, a Temple without life and motion,
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yet of a sickly and crazie constitution, sicke of age it selfe, and with many aches in hir joynts, togither with a lingring consumption, that hath long lien in hir bowels, the timber in the beames whereof cryeth, I perish, and the stone in the walles answereth no lesse,
yet of a sickly and crazy constitution, sick of age it self, and with many aches in his Joints, together with a lingering consumption, that hath long lain in his bowels, the timber in the beams whereof Cries, I perish, and the stone in the walls Answers no less,
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and part is already moultered away to stones, part to dust: and (that which is more) symbolizing with that other Sion, not onely in hir fates and casualties,
and part is already moultered away to stones, part to dust: and (that which is more) symbolizing with that other Sion, not only in his fates and casualties,
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After hir first building (which was 600 after Christ) about 500 yeares, salted with fire, sacrificed to the anger of God, with no small part of the City;
After his First building (which was 600 After christ) about 500 Years, salted with fire, sacrificed to the anger of God, with no small part of the city;
and being raised as a Phoenix out of those first ashes, betwixt 4 and 500 more (twice in a thousand yeares) touched with a NONLATINALPHABET, from an invisible hand, a Cole from the Altar of God, that was neuer blowne, which wholy consumed the crest and verticall poynt, the top and top-gallant of it,
and being raised as a Phoenix out of those First Ashes, betwixt 4 and 500 more (twice in a thousand Years) touched with a, from an invisible hand, a Coal from the Altar of God, that was never blown, which wholly consumed the crest and vertical point, the top and topgallant of it,
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and so scorched and defaced the rest, that euer since that day, it hath remained valetudinary & infirme, rather peeced out with an ordinary kind of physicke of but needfull reparation,
and so scorched and defaced the rest, that ever since that day, it hath remained valetudinary & infirm, rather pieced out with an ordinary kind of physic of but needful reparation,
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Or, as Gehezi, the seruant of Eliah, who was sent before, with the staffe of the Prophet, to lay vpon the dead childe, but could not recouer life in him;
Or, as Gehazi, the servant of Elijah, who was sent before, with the staff of the Prophet, to lay upon the dead child, but could not recover life in him;
and his hands vpon the hands, marke the pillars and pinnacles, and make it his princely care, that euery seuerall decayed part, may receiue some comfort:
and his hands upon the hands, mark the pillars and pinnacles, and make it his princely care, that every several decayed part, may receive Some Comfort:
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and lastly, apply his eyes to your eyes, and (that which is more) his mouth to your eares, which cannot resist the power of his wise & religious charmings,
and lastly, apply his eyes to your eyes, and (that which is more) his Mouth to your ears, which cannot resist the power of his wise & religious charmings,
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They were, at the first, in the Heptarchy of this Land, the worke of a King of Kent. (That other at the Westend? & this, NONLATINALPHABET, much about a time.) And,
They were, At the First, in the Heptarchy of this Land, the work of a King of Kent. (That other At the Westend? & this,, much about a time.) And,
Diuers Bishops of this See (that indeed had a sea to our ditch) in processe of time, some enlarged it with building, some enriched it with reuenue, some with treasure and stocks of money, some with priuiledges, some with one thing, some with another:
Diverse Bishops of this See (that indeed had a sea to our ditch) in process of time, Some enlarged it with building, Some enriched it with revenue, Some with treasure and stocks of money, Some with privileges, Some with one thing, Some with Another:
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there can bee no stronger eloquence, to affect the minde, then what floweth into the eye, from the fissures & maimnes, which euery corner of the Church yeeldeth.
there can be no Stronger eloquence, to affect the mind, then what flows into the eye, from the fissures & maimnes, which every corner of the Church yields.
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I shew you the outward weeds, and, as it were, the tattered rags & relicks of a wounded, bleeding, dying Church, falling so fast to a plaine anatomy, & NONLATINALPHABET, that if to the malice of time, which deuoureth his children, I meane, all temporall things,
I show you the outward weeds, and, as it were, the tattered rags & Relics of a wounded, bleeding, dying Church, falling so fast to a plain anatomy, &, that if to the malice of time, which devoureth his children, I mean, all temporal things,
and that viui comburium, burning of it in the life and liuely-hood therof, which hath set so many brands of disgrace vpon the whole face of it, you adde the neglect of a few yeeres more, euen Saul amongst the Prophets, euery one of meanest capacity and fore-sight, may bee able to diuine, Non relinquetur lapis super lapidem, not a stone shall bee left standing vpon a stone; but all will downe:
and that Vivit comburium, burning of it in the life and livelihood thereof, which hath Set so many brands of disgrace upon the Whole face of it, you add the neglect of a few Years more, even Saul among the prophets, every one of Meanest capacity and foresight, may be able to divine, Non relinquetur lapis super lapidem, not a stone shall be left standing upon a stone; but all will down:
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You might then change the name of your City, and call it, as the wife of Phineas called hir sonne, when the Arke was taken, where is the glorie? It is a fire in my bones,
You might then change the name of your city, and call it, as the wife of Phinehas called his son, when the Ark was taken, where is the glory? It is a fire in my bones,
if any where, is the chaire of pride, and throne of Sathan himselfe) Quod far conferam Campano? quod triticum Appulo? quod vinum Falerno? quod oleum Venafro? nonne arboribus consita, vt tota pomarium videatur? What corne,
if any where, is the chair of pride, and throne of Sathan himself) Quod Far conferam Campano? quod triticum Appulo? quod vinum Falerno? quod oleum Venafro? nonne arboribus consita, vt tota pomarium Videatur? What corn,
or wheat, or wine, or oyle, like to that in Italy? doth it not all thorowout, looke like an Orchard? They may doe well to match it with Eden, the Garden of the Lord, — Non equidem invideo. I dare not be proud of our Countrey (I am sure it is too good for vs.) There is a worme at the root of the gourd, sinne at the doores, that can marre all in an instant.
or wheat, or wine, or oil, like to that in Italy? does it not all throughout, look like an Orchard? They may do well to match it with Eden, the Garden of the Lord, — Non equidem invideo. I Dare not be proud of our Country (I am sure it is too good for us) There is a worm At the root of the gourd, sin At the doors, that can mar all in an instant.
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But standing and stated, as it is, for all the most naturall and necessary commodities, of rayment and nourishment (& habentes alimenta & quibus tegamur, sayth the Apostle, let vs be content) I may terme it (within hirselfe) the very Signet and Benjamin of Gods right hand, no Countrey beyond it.
But standing and stated, as it is, for all the most natural and necessary commodities, of raiment and nourishment (& Habentes alimenta & quibus tegamur, say the Apostle, let us be content) I may term it (within herself) the very Signet and Benjamin of God's right hand, no Country beyond it.
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And what we want from abroad, God hath made vs a way in the sea, and a path in the mightie waters, to bring it in, Esa. 43. And yet after all this, may she say, Dedisti laetitiam in corde meo.
And what we want from abroad, God hath made us a Way in the sea, and a path in the mighty waters, to bring it in, Isaiah 43. And yet After all this, may she say, Dedisti laetitiam in cord meo.
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Neither haue wee a King, like that new King in Aegypt, that knew not Ioseph; but one that walketh in the steps of hir beautifull feet that trode before him,
Neither have we a King, like that new King in Egypt, that knew not Ioseph; but one that walks in the steps of his beautiful feet that trodden before him,
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not onely our owne, but those that sojourne amongst vs. These things layd together, was there euer Iland in the world (as Herodotus telleth vs) that had NONLATINALPHABET to name, by reason of the fairenesse and goodnesse of it? Let her resigne, and bow to ours.
not only our own, but those that sojourn among us These things laid together, was there ever Island in the world (as Herodotus Telleth us) that had to name, by reason of the fairness and Goodness of it? Let her resign, and bow to ours.
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O fortunati nimium: You haue the finest flowre of the wheat, and purest bloud of the grape, that is, the choyce of his blessed Word, hath God giuen vnto you, and great is the companie of the Preachers.
O fortunati Nimium: You have the Finest flower of the wheat, and Purest blood of the grape, that is, the choice of his blessed Word, hath God given unto you, and great is the company of the Preachers.
Your Citty hath beene anciently stiled Augusta. Caesar had to name Augustus, (saith the story) quia naturâ hominis amplior, because he was more then the nature of man.
Your city hath been anciently styled Augusta. Caesar had to name Augustus, (Says the story) quia naturâ hominis Amplior, Because he was more then the nature of man.
when I behold that forrest of masts vpon your riuer for trafficke, and that more then miraculous bridge, which is the communis terminus, to joyne the two bankes of that riuer;
when I behold that forest of masts upon your river for traffic, and that more then miraculous bridge, which is the Communis terminus, to join the two banks of that river;
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your Royall Exchange for Merchants, your Halls for Companies, your gates for defence, your markets for victuall, your aquaeducts for water, your granaries for prouision, your Hospitalls for the poore, your Bridewells for the idle, your Chamber for Orphans,
your Royal Exchange for Merchant's, your Halls for Companies, your gates for defence, your Markets for victual, your aqueducts for water, your granaries for provision, your Hospitals for the poor, your Bridewells for the idle, your Chamber for Orphans,
and pitching your Smithfield within, new Gates, new Water-workes, and the like, which haue beene consecrated by you to the dayes of his Maiesties happy reigne:
and pitching your Smithfield within, new Gates, new Waterworks, and the like, which have been consecrated by you to the days of his Majesties happy Reign:
others appropriated to seuerall Congregations, this the standart in the high rode of gaze, others are more retired, this the mirrour and marke of strangers, other haue but their side lookes;
Others appropriated to several Congregations, this the Standard in the high road of gaze, Others Are more retired, this the mirror and mark of Strangers, other have but their side looks;
You haue opened your hands, and filled with your blessing (a blessing of this kinde NONLATINALPHABET, they are both the Apostles words, 1. & 2. Corinth.) many Churches both at home and abroad.
You have opened your hands, and filled with your blessing (a blessing of this kind, they Are both the Apostles words, 1. & 2. Corinth.) many Churches both At home and abroad.
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Your English Colonie in Virginia (I named hir the little sister that had no breasts) hath drawne from the breasts of this Citty and Dioecesse a thousand pounds towards hir Church.
Your English Colony in Virginia (I nam his the little sister that had no breasts) hath drawn from the breasts of this city and Diocese a thousand pounds towards his Church.
The Churches of Prague & Franckendale, though of an other bloud, nothing of kin to you, (the latter, I confesse, the maiden and prime suite of Hir, that in all respects of grace and accomplishment is the prime Lady of Europe, the other a meere stranger at that time, the present condition of things not then suspected nor dreamt of) haue both had an offering of a faire eye from this honourable Citty.
The Churches of Prague & Franckendale, though of an other blood, nothing of kin to you, (the latter, I confess, the maiden and prime suit of His, that in all respects of grace and accomplishment is the prime Lady of Europe, the other a mere stranger At that time, the present condition of things not then suspected nor dreamed of) have both had an offering of a fair eye from this honourable city.
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Now (as Esau to his father when Iacob had beene before him, Nunquid non reseruasti, Num vnam tantum?) haue you not kept one blessing in store? or had you but one blessing? or haue you forgotten the old rule, Charitas à domo sua, that Charitie beginneth at hir owne house? or will you be marked with those the Apostle speaketh of, which prouide not for their owne? Or will you begin at your owne houses indeed,
Now (as Esau to his father when Iacob had been before him, Whether non reseruasti, Num vnam Tantum?) have you not kept one blessing in store? or had you but one blessing? or have you forgotten the old Rule, Charitas à domo sua, that Charity begins At his own house? or will you be marked with those the Apostle speaks of, which provide not for their own? Or will you begin At your own houses indeed,
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and there build like Xerxes togati, seele your chambers with Cedar, and paint them with Synoper, 22 Ierem. that when you haue done, you may walke in the tarras of them,
and there built like Xerxes Togati, seel your chambers with Cedar, and paint them with Synoper, 22 Jeremiah that when you have done, you may walk in the Terrace of them,
you eat and are not satisfied, &c. What is the reason? quia domus mea deserta, & vnus quis { que } festinat in domum suam, because mine house lieth desert,
you eat and Are not satisfied, etc. What is the reason? quia domus mea Deserta, & vnus quis { que } Festinat in domum suam, Because mine house lies desert,
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and that in so garish and strange a fashion, that that which was opprobrious in former dayes, is prodigious in ours, — Iuvenes vt foemina compti, a man trickt like a woman;
and that in so garish and strange a fashion, that that which was opprobrious in former days, is prodigious in ours, — Iuvenes vt foemina compti, a man tricked like a woman;
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and leaue a memoriall against vs of senselesse indevotion to succeeding ages? O yee the liuing stones, and reasonable Temples of the Holy Ghost, breath vpon the chill faces of these dead and disfigured ones,
and leave a memorial against us of senseless indevotion to succeeding ages? O ye the living stones, and reasonable Temples of the Holy Ghost, breath upon the chill faces of these dead and disfigured ones,
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euen for kinred sake, the spirit of life and refreshing, renew their youth as the Eagles, take off their filthy garments, as they from Iehosuah, Zach. 3. and giue them a change of raiment; and (as God spake to his people, Malach. 3. Bring in, that there may be meat in my house,
even for kindred sake, the Spirit of life and refreshing, renew their youth as the Eagles, take off their filthy garments, as they from Joshua, Zach 3. and give them a change of raiment; and (as God spoke to his people, Malachi 3. Bring in, that there may be meat in my house,
shall I euer distrust the prouidence of that God, that is NONLATINALPHABET & NONLATINALPHABET, the beginner and finisher of euery good worke, that giueth both to will and to doe, whose Spirit bloweth where it pleaseth? who when he gaue order for the building of his Tabernacle, the charge was no more but this, Euery one that is willing, whose heart eucourageth him; and they brought in so fast, men and women, that the workemen came from their worke, and told Moyses, there was too much,
shall I ever distrust the providence of that God, that is &, the beginner and finisher of every good work, that gives both to will and to do, whose Spirit blows where it Pleases? who when he gave order for the building of his Tabernacle, the charge was no more but this, Every one that is willing, whose heart eucourageth him; and they brought in so fast, men and women, that the workmen Come from their work, and told Moses, there was too much,
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and a proclamation was made in the Campe to bring no more, Exod. 36. And when stuffe was to be prouided for building the Temple, Dauid left it at large, Who so is willing to fill his hand, 1. Chron. 29. and both King, Princes,
and a proclamation was made in the Camp to bring no more, Exod 36. And when stuff was to be provided for building the Temple, David left it At large, Who so is willing to fill his hand, 1. Chronicles 29. and both King, Princes,
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and people offred aboundantly and willingly; in so much that Dauid, for himselfe and them, giueth thanks to the Lord in this forme, Who am I, and what is my people, that we should offer thus willingly? and when Iosias repaired the Temple, 2. Reg. 22. the money is deliuered into the hands of the workemen,
and people offered abundantly and willingly; in so much that David, for himself and them, gives thanks to the Lord in this Form, Who am I, and what is my people, that we should offer thus willingly? and when Iosias repaired the Temple, 2. Reg. 22. the money is Delivered into the hands of the workmen,
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why? because they did the worke faithfully. And when Iulian, that broken bow, & gracelesse Apostata, to elude and falsifie the word of our Sauiour, Non relinquetur lapis &c. gaue them money from his owne coffers to build their Temple againe, they were so zealous to the worke, that they made them mattocks and spades of siluer,
why? Because they did the work faithfully. And when Iulian, that broken bow, & graceless Apostata, to elude and falsify the word of our Saviour, Non relinquetur lapis etc. gave them money from his own coffers to built their Temple again, they were so zealous to the work, that they made them mattocks and spades of silver,
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Euen Iudas himselfe that hath well thriuen by the worst meanes, will out of remorse of conscience, NONLATINALPHABET, cast downe his siluer in the Temple for the Priests to dispose of.
Eve Iudas himself that hath well thriven by the worst means, will out of remorse of conscience,, cast down his silver in the Temple for the Priests to dispose of.
I haue drawne with my cole before him, the colours of life and grace are in his lips, where sceptrum & plectrum, authoritie and eloquence will kisse each other,
I have drawn with my coal before him, the colours of life and grace Are in his lips, where Scepter & plectrum, Authority and eloquence will kiss each other,
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Great Constantine, the Noah and father of the new Christian world, after that floud of bloudy persecution, in founding the Lateran (then the Constantinian) Church, bare 12 baskets of earth vpon his owne shoulders:
Great Constantine, the Noah and father of the new Christian world, After that flood of bloody persecution, in founding the Lateran (then the Constantinian) Church, bore 12 baskets of earth upon his own shoulders:
I receiued it in a message (amongst other enlargements and perswasions of his Royall spirit) from our religious Constantine, that he would be contented to doe a penance,
I received it in a message (among other enlargements and persuasions of his Royal Spirit) from our religious Constantine, that he would be contented to do a penance,
The request is not harsh, cannot be grieuous to any, but (as the seruants to Naaman their master, If the Prophet had commanded thee a great thing, shouldst thou not haue done it? how much more when he saith, wash and be cleane?) so when the King shall request no more,
The request is not harsh, cannot be grievous to any, but (as the Servants to Naaman their master, If the Prophet had commanded thee a great thing, Shouldst thou not have done it? how much more when he Says, wash and be clean?) so when the King shall request no more,
One that hath filled you with such hope at home, — Quantus in ore pater radiat? What a Father, what a Sonne? and such honour abroad, I wish I were worthy to blason it.
One that hath filled you with such hope At home, — Quantus in over pater radiat? What a Father, what a Son? and such honour abroad, I wish I were worthy to blazon it.
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NONLATINALPHABET, such a King entreateth, that as these seuenteene yeeres of his raigne, haue been honored & priuiledged with more exemplary and spectable workes, in your City and Suburbs (I named not the Charter-house) in Countrey and Vniuersities, where Libraries, Schooles,
, such a King entreateth, that as these seuenteene Years of his Reign, have been honoured & privileged with more exemplary and spectable works, in your city and Suburbs (I nam not the Charterhouse) in Country and Universities, where Libraries, Schools,
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and Lectures, prouoke all Christendome to emulation, and some Colledges haue beene newly founded, euery Colledge almost hath cast his old skin with the Serpent,
and Lectures, provoke all Christendom to emulation, and Some Colleges have been newly founded, every College almost hath cast his old skin with the Serpent,
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Deum in voco testem in animam meam, I speake as I thinke, I see a cluster and bunch of the grapes of Canaan, the very first & best of the fruits, throughout the whole Kingdome.
God in voco Testimony in animam meam, I speak as I think, I see a cluster and bunch of the grapes of Canaan, the very First & best of the fruits, throughout the Whole Kingdom.
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and such a King in view of his people, banding their eyes to and fro, the one from the other, would be as the flowing and falling of waters, a reciprocall and enterchangeable motion of loue betwixt them.
and such a King in view of his people, banding their eyes to and from, the one from the other, would be as the flowing and falling of waters, a reciprocal and interchangeable motion of love betwixt them.
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I cannot conclude in a better time, nor can I make a better conclusion, then a little beneath my Text, from the 18. verse Scribentur haec, (there is your reward) these things (if you doe them) shall bee written for the generations to come,
I cannot conclude in a better time, nor can I make a better conclusion, then a little beneath my Text, from the 18. verse Scribentur haec, (there is your reward) these things (if you do them) shall be written for the generations to come,
