A sermon of publicke thanks-giuing for the happie recouerie of his Maiestie from his late dangerous sicknesse preached at Pauls-Crosse the 11. of Aprill, 1619. By the B. of London. Published by commandement.
WHen our SAVIOVR rode into Ierusalem, accompanied with such multitudes of people, some vnclothing the trees, others their backes, to spread in his way, all of them shouting vp to heauen, with Hosanna, and Benedictus; it is said in the storie, that all the Citie was moued,
WHen our SAVIOR road into Ierusalem, accompanied with such Multitudes of people, Some unclothing the trees, Others their backs, to spread in his Way, all of them shouting up to heaven, with Hosanna, and Benedictus; it is said in the story, that all the city was moved,
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and it gaue them occasion to aske, NONLATINALPHABET, who is this? The representation of such a person, with such a traine, in such a fashion, and with such a dittie, made them conceiue it was some rare and vnusuall thing.
and it gave them occasion to ask,, who is this? The representation of such a person, with such a train, in such a fashion, and with such a ditty, made them conceive it was Some rare and unusual thing.
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My message this day is something out of course, and might well require a preface, (I am sure, Hosanna, and Benedictus, will be the summe of it,) besides a presence not ordinarie, of the heads and corners of the people,
My message this day is something out of course, and might well require a preface, (I am sure, Hosanna, and Benedictus, will be the sum of it,) beside a presence not ordinary, of the Heads and corners of the people,
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Ecce, behold, standeth at your doores, I meane the eares of your flesh, to lift vp their heads and hatches, I say not, that the King of glory, who is the King of kings, but yet that a glorious King,
Ecce, behold, Stands At your doors, I mean the ears of your Flesh, to lift up their Heads and Hates, I say not, that the King of glory, who is the King of Kings, but yet that a glorious King,
Those who come to these sacred assemblies, with vnsanctified eares and spirits, only ad augendam turbam, to make vp number, it repelleth with indignation and disdaine,
Those who come to these sacred assemblies, with unsanctified ears and spirits, only ad augendam turbam, to make up number, it repelleth with Indignation and disdain,
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but such as shall lend their eares, and bend their intentions, and lay vp in their hearts, with Marie, that they may bring forth of their treasuries for their vse, with the Scribe;
but such as shall lend their ears, and bend their intentions, and lay up in their hearts, with marry, that they may bring forth of their treasuries for their use, with the Scribe;
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and then are the words of a man most gratefull, vt esse Phoebi dulcius humen solet, iam iam cadentis, as the light of the Sun, most pleasant about his going downe.
and then Are the words of a man most grateful, vt esse Phoebi Dulcet Human Solent, iam iam cadentis, as the Light of the Sun, most pleasant about his going down.
it is written with the point of a diamond, to remaine for eternitie, and is a part of the euidences and muniments of the Church, layd vp amongst her sacred Records,
it is written with the point of a diamond, to remain for eternity, and is a part of the evidences and muniments of the Church, laid up among her sacred Records,
for a memoriall of his thankfulnesse, offered, and consecrated to God vpon that deliuerance. Beati, quibus, deorum munere, datum est facere scribēda, aut scribere legenda:
for a memorial of his thankfulness, offered, and consecrated to God upon that deliverance. Beati, quibus, Gods munere, datum est facere scribēda, Or Scribere Legenda:
but Peace had an ill neighbour that troubled it, Sinne, in the hindmost part of my Text. Sinne bringeth forth bitternesse: and not onely so, but bitternesse added to bitternesse.
but Peace had an ill neighbour that troubled it, Sin, in the hindmost part of my Text. Sin brings forth bitterness: and not only so, but bitterness added to bitterness.
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Bitternesse thus accumulated, must needs haue brought to the pit, and the pit, in the end, would haue turned to corruption, or consumption. Thus farre goeth the blacke line of my text, the shadow of sorrow and death.
Bitterness thus accumulated, must needs have brought to the pit, and the pit, in the end, would have turned to corruption, or consumption. Thus Far Goes the black line of my text, the shadow of sorrow and death.
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Or, if you please, let my text be as the Arke of testimonie, wherein there were kept for store, the tables of the Law, the pot of Manna, & Aarons rod, Heb. 9. They conceipt it well that the Arke is the Church; the Tables, the word; the Manna, the Sacraments; and the Rod, the discipline.
Or, if you please, let my text be as the Ark of testimony, wherein there were kept for store, the tables of the Law, the pot of Manna, & Aaron's rod, Hebrew 9. They conceit it well that the Ark is the Church; the Tables, the word; the Manna, the Sacraments; and the Rod, the discipline.
I am sure in the Arke of my text, there is first a rod, of bitternesse, bitternesse; and secondly, the manna of deliuerance from the consuming pit; and thirdly;
I am sure in the Ark of my text, there is First a rod, of bitterness, bitterness; and secondly, the manna of deliverance from the consuming pit; and Thirdly;
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In the first, 1. sicknesse with the qualitie, bitternes; extremity and degree, bitternesse, bitternesse. 2. the time and aduantage that the sicknesse tooke, In my peace.
In the First, 1. sickness with the quality, bitterness; extremity and degree, bitterness, bitterness. 2. the time and advantage that the sickness took, In my peace.
In the third, 1. the cause of the sicknesse, Sinnes. 2. the remoue of that cause, Thou hast cast, &c. I began at the first tabernacle, and therein first with the rod, his sicknesse:
In the third, 1. the cause of the sickness, Sins. 2. the remove of that cause, Thou hast cast, etc. I began At the First tabernacle, and therein First with the rod, his sickness:
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Whatsoeuer were the species, manifest it is what the qualitie of the sicknesse was, bitternesse; what the quantitie, bitternesse, bitternesse; some sharpe and wringing disease;
Whatsoever were the species, manifest it is what the quality of the sickness was, bitterness; what the quantity, bitterness, bitterness; Some sharp and wringing disease;
Death hath euer her arrow in her bow, though in the prime ages of the world she was sometimes nine hundred yeares before she sped, yet now she hitteth quickly;
Death hath ever her arrow in her bow, though in the prime ages of the world she was sometime nine hundred Years before she sped, yet now she hitteth quickly;
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Canst thou measure the blast of winde? (said the Angell to Esdras;) canst thou measure (say I) the blast of thine owne winde? the breath within thy nostrels? spiras, exspiras, now thou art breathing, anon thy breath is gone.
Canst thou measure the blast of wind? (said the Angel to Ezra;) Canst thou measure (say I) the blast of thine own wind? the breath within thy nostrils? spiras, exspiras, now thou art breathing, anon thy breath is gone.
But, he that is sicke of a sicknesse indeed, a sicknesse that is mali moris, as the Physitians speake, such as this sicknesse of Hezekiah was, bitternesse, bitternesse, hath but a short reckoning to make to the houre of his dying.
But, he that is sick of a sickness indeed, a sickness that is mali moris, as the Physicians speak, such as this sickness of Hezekiah was, bitterness, bitterness, hath but a short reckoning to make to the hour of his dying.
but, if sponges, and tunnels, and barrels come to it, such as are mightie to drinke, and strong to poure in, they will spend that in a day, which would haue serued a long time.
but, if sponges, and tunnels, and barrels come to it, such as Are mighty to drink, and strong to pour in, they will spend that in a day, which would have served a long time.
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and drie it vp like an harth, or like a bottle hung vp in the smoke; that is done in an houre, a moment, which had not else bene done in many yeares to come.
and dry it up like an hearth, or like a Bottle hung up in the smoke; that is done in an hour, a moment, which had not Else be done in many Years to come.
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or fishes of the sea, what either nature can affoord, or Art condite, to the diet of his bodie, comfort of his heart, refreshing of his spirits? It seemeth, by a phrase vsed by the holy Ghost, that a King wanteth nothing.
or Fish of the sea, what either nature can afford, or Art condite, to the diet of his body, Comfort of his heart, refreshing of his spirits? It seems, by a phrase used by the holy Ghost, that a King Wants nothing.
Nabal feasteth like a King, 1. Sam. 25. Araunah offereth to Dauid like a King, 2. Sam. 24. the Corinthians reigne like Kings, 1. Cor. 4. and yet is Hezekiah the King sick vsque ad mortem, vers. 1. euen vnto death, that is, bitterly, bitterly: death had stretched forth her hand against him,
Nabal feasteth like a King, 1. Sam. 25. Araunah Offereth to David like a King, 2. Sam. 24. the Corinthians Reign like Kings, 1. Cor. 4. and yet is Hezekiah the King sick vsque ad mortem, vers. 1. even unto death, that is, bitterly, bitterly: death had stretched forth her hand against him,
When Diogenes was poring amongst dead mens bones, Alexander asked him what he did there? he answered, I seeke the bones of Philip thy father, King of Macedon, but cannot find them.
When Diogenes was poring among dead men's bones, Alexander asked him what he did there? he answered, I seek the bones of Philip thy father, King of Macedon, but cannot find them.
Why like men rather then other creatures? I will not giue that eminent and conspicuous reason, that when beasts die, by reason that their soules arise from the matter of their flesh, they die, and die thorowly;
Why like men rather then other creatures? I will not give that eminent and conspicuous reason, that when beasts die, by reason that their Souls arise from the matter of their Flesh, they die, and die thoroughly;
Hezekiah had newly escaped from the iawes of a fearefull King, one, that vaunted himselfe, that with the soles of his feet he had dried vp the riuers of the earth, (& thought (like Leuiathan) to haue drunke vp him,
Hezekiah had newly escaped from the Jaws of a fearful King, one, that vaunted himself, that with the soles of his feet he had dried up the Rivers of the earth, (& Thought (like Leviathan) to have drunk up him,
Now he is fallen afresh into the hands of the King of feares, as Iob calleth him, Iob 18. and feare of Kings; who is, Rex super omnes filios superbiae, Iob 41. who may say with much more confidence,
Now he is fallen afresh into the hands of the King of fears, as Job calls him, Job 18. and Fear of Kings; who is, Rex super omnes Sons superbiae, Job 41. who may say with much more confidence,
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and a pricke in his side? of a bosome enemie? a warre within his bones? an armie of trouble and temptation in his owne bowels? When a forreine enemie is discouered, the Beacons are fired,
and a prick in his side? of a bosom enemy? a war within his bones? an army of trouble and temptation in his own bowels? When a foreign enemy is discovered, the Beacons Are fired,
This deserueth the Ecce; for bitternesse in the time of war is no newes, Knowest thou not that it will be bitternesse in the later end? (Abner to Ioab 2. Sam. 2.) but bitternesse, and doubled bitternesse in the midst of peace, this is strange.
This deserves the Ecce; for bitterness in the time of war is no news, Knowest thou not that it will be bitterness in the later end? (Abner to Ioab 2. Sam. 2.) but bitterness, and doubled bitterness in the midst of peace, this is strange.
so this) in the midst of his comforts, seized and surprised at vnawares with a grieuous disease that added bitternesse vnto bitternesse; and cut not off the lap of his coate, (that is) pinched him in a finger or ioynt,
so this) in the midst of his comforts, seized and surprised At unawares with a grievous disease that added bitterness unto bitterness; and Cut not off the lap of his coat, (that is) pinched him in a finger or joint,
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Looke how many members and parcels of the body, so many vessels of sicknesses, receptacles and harbours of death. Euery Apoplexie in the head; Swelling in the eare; Bleeding at the nose; Canker in the mouth; Squinancy in the throat; Pleurisie in the side; Stone in the kidney; Cholicke in the belly;
Look how many members and parcels of the body, so many vessels of Sicknesses, receptacles and harbours of death. Every Apoplexy in the head; Swelling in the ear; Bleeding At the nose; Canker in the Mouth; Squinancy in the throat; Pleurisy in the side; Stone in the kidney; Colic in the belly;
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Did Tarquinius Priscus thinke, that the bone of a fish going crosse his throte, should haue choked him? or Sophocles, and Anacreon, that they should haue died of a raysin stone? or Fabius a Senatour, that an haire in a draught of milke should haue bene his end? or Ruffinus the Consull, that in kembing his head, the tooth of his Combe entring the flesh, should haue bene his deaths wound? or Lucia the daughter of Aurelius, that her Childe which she bare in her armes, thrusting a needle into her breast, should haue shortned her dayes? I could be infinite:
Did Tarquinius Priscus think, that the bone of a Fish going cross his throat, should have choked him? or Sophocles, and Anacreon, that they should have died of a raisin stone? or Fabius a Senator, that an hair in a draught of milk should have be his end? or Ruffinus the Consul, that in kembing his head, the tooth of his Comb entering the Flesh, should have be his death's wound? or Lucia the daughter of Aurelius, that her Child which she bore in her arms, thrusting a needle into her breast, should have shortened her days? I could be infinite:
that being alwayes vnknowne, we might alwayes haue it in suspition: and make that vse of our ignorance, that Cassian aduiseth, Omnis dies, velut vltimus ordinandus est;
that being always unknown, we might always have it in suspicion: and make that use of our ignorance, that Cassian adviseth, Omnis dies, velut Last ordinandus est;
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except you begin to prouide on the first, and the second; lest that should betide you which is bemoned in my text, Ecce, in pace, amaritudo, amaritudo;
except you begin to provide on the First, and the second; lest that should betide you which is bemoaned in my text, Ecce, in pace, amaritudo, amaritudo;
as in that mimesis of Saint Chrysostome, Valete amici, farewell friends, I must go an vnknowne iourney, by wayes vnknowne, into Countries farre remote:
as in that mimesis of Saint Chrysostom, Valete Friends, farewell Friends, I must go an unknown journey, by ways unknown, into Countries Far remote:
Transisse de morte ad vitam, vitae gratiam duplicat, to passe from death to life is double life: So is the light more gratefull to him that was in the power of darknesse;
Transisse de morte ad vitam, vitae gratiam Duplicate, to pass from death to life is double life: So is the Light more grateful to him that was in the power of darkness;
and Dauid, & the Prophets that Obadiah hid, & the Saints that the world was not worthy of, Hebr. 11. but fouea corruptionis, consumptionis, putredinis, a pit of corruption, consumption, and rottennesse.
and David, & the prophets that Obadiah hid, & the Saints that the world was not worthy of, Hebrew 11. but fouea corruptionis, consumptionis, putredinis, a pit of corruption, consumption, and rottenness.
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Take it altogether in the masse and lumpe, and see what it is, (besides the kind of the sicknesse, which is not here mentioned.) First, it is bitter: secondly, bitternesse it selfe:
Take it altogether in the mass and lump, and see what it is, (beside the kind of the sickness, which is not Here mentioned.) First, it is bitter: secondly, bitterness it self:
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and then, to be pulled out of the teeth of death, as Dauid pulled his lambe and his kid out of the mouth of the Lyon and Beare, was the singular mercy of God, worthy another Ecce, as at the first I declared.
and then, to be pulled out of the teeth of death, as David pulled his lamb and his kid out of the Mouth of the lion and Bear, was the singular mercy of God, worthy Another Ecce, as At the First I declared.
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when body and soule are sundred, there is ruptura, and cannot be without commotion, & passion, Si nulla esset mortis amaritudo, non tanta esset martyrum fortitudo;
when body and soul Are sundered, there is ruptura, and cannot be without commotion, & passion, Si nulla esset mortis amaritudo, non tanta esset Martyrs fortitudo;
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But what may the motiue be that procured this deliuerie? I aske not now, with the blessed Apostle, Vbi conquisitor saeculi? 1. Cor. 1. where are the wise of the world, Eagles for reason, Mowlewarpes for religion? but Vbi conquisitor Ecclesiae? the most regenerate, sanctified, illuminate Contemplatiues of the Church;
But what may the motive be that procured this delivery? I ask not now, with the blessed Apostle, Vbi conquisitor Saeculi? 1. Cor. 1. where Are the wise of the world, Eagles for reason, Mowlewarpes for Religion? but Vbi conquisitor Ecclesiae? the most regenerate, sanctified, illuminate Contemplatives of the Church;
when God is pleased to shew mercy vpon vs. The sweetnesse of nature brought forth beneplacitum in him: pleasure, brought forth loue; Loue, desire; desire, Vnion; Vnion, embracing:
when God is pleased to show mercy upon us The sweetness of nature brought forth beneplacitum in him: pleasure, brought forth love; Love, desire; desire, union; union, embracing:
do we beare in our minds foueam exedentem, consumptionis, the pit that shall eat, and consume our selues? we that lie and rot in the dung of our sinnes, (our flesh indeed is so rotten vpon our backs, with foule & loathsome diseases, that peece will scarce hang vnto peece,
do we bear in our minds Foetum exedentem, consumptionis, the pit that shall eat, and consume our selves? we that lie and rot in the dung of our Sins, (our Flesh indeed is so rotten upon our backs, with foul & loathsome diseases, that piece will scarce hang unto piece,
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so as our very bodies are alreadie become the graues of the liuing) do we remember foueam putredinis? the pit of corruption and rottennesse, whereinto wee are going? when,
so as our very bodies Are already become the graves of the living) do we Remember Foetum putredinis? the pit of corruption and rottenness, whereinto we Are going? when,
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yet from the bodie of a dead man, nothing but wormes and filthinesse. Haereditabit serpentes, bestias, & vermes, Ecclus. 10. he shall inherit serpents, beasts and wormes:
yet from the body of a dead man, nothing but worms and filthiness. Haereditabit Serpents, Bestias, & vermes, Ecclus 10. he shall inherit Serpents, beasts and worms:
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First, the cause of his bitternes, sinnes; Secondly, the discharge of that cause, For thou hast cast, &c. I haue bene lately vpon both these points, in the hearing of many of this auditorie:
First, the cause of his bitterness, Sins; Secondly, the discharge of that cause, For thou hast cast, etc. I have be lately upon both these points, in the hearing of many of this auditory:
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when she had but a little meale, & a little oyle in a cruise, and was gathering two stickes, to make a widowes fire, and to dresse for her sonne and her, that they might eate and die;
when she had but a little meal, & a little oil in a cruise, and was gathering two sticks, to make a Widows fire, and to dress for her son and her, that they might eat and die;
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and complained of his gods, immerenti sibi vitam eripi, that he deserued not to die; had neuer committed any thing in his whole life, whereof he repented, but one;
and complained of his God's, immerenti sibi vitam eripi, that he deserved not to die; had never committed any thing in his Whole life, whereof he repented, but one;
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and with a perfect heart, &c. He speaketh but secundum quid, not simply; and comparatè, compared with others, importing affectum, and profectum, rather desire,
and with a perfect heart, etc. He speaks but secundum quid, not simply; and comparatè, compared with Others, importing affectum, and profectum, rather desire,
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But when I looke vpon the cure, the remoue of the cause, I cannot but remember what God spake vnto Abraham, Gen. 15. Ego merces tua magna nimis, I am thine exceeding great reward:
But when I look upon the cure, the remove of the cause, I cannot but Remember what God spoke unto Abraham, Gen. 15. Ego merces tua Magna nimis, I am thine exceeding great reward:
God granteth him that, & aliquid ampliùs, and somewhat more, & aliquid melius, something better; for admit he had died, yet had his case bene good enough;
God grants him that, & Aliquid ampliùs, and somewhat more, & Aliquid Better, something better; for admit he had died, yet had his case be good enough;
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But if I die in my sinne, if that circumstans peccatum, Hebr. 12. cleaue to my soule at my going hence, it will be as mill-stones vnto it, to plunge it into the bottomlesse pit of eternall destruction:
But if I die in my sin, if that circumstans peccatum, Hebrew 12. cleave to my soul At my going hence, it will be as millstones unto it, to plunge it into the bottomless pit of Eternal destruction:
Wherein he dealeth with Hezekiah, as he did with Moses, Num. 17. when he bad him bring twelue rods for the twelue Tribes, and lay them in the Tabernacle before the testimonie; and the rod for that Tribe which the Lord would chuse, should bud. When Moses came to reuiew the rods, the rod of Aaron had not onely budded, that is, chipt, or broken the rinde;
Wherein he deals with Hezekiah, as he did with Moses, Num. 17. when he bade him bring twelue rods for the twelue Tribes, and lay them in the Tabernacle before the testimony; and the rod for that Tribe which the Lord would choose, should bud. When Moses Come to review the rods, the rod of Aaron had not only budded, that is, chipt, or broken the rind;
You haue heard of Hezekiah the good King of Iudah, and his double condition, the one which nature and sinne brought vpon him, sicknesse, and approch to death:
You have herd of Hezekiah the good King of Iudah, and his double condition, the one which nature and sin brought upon him, sickness, and approach to death:
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NONLATINALPHABET (had I almost said with the Apostle, Galat. 4.) these things were spoken in an allegorie, sure I am they were spoken propter aliud, for another purpose, not for Hezekiah's sake. But as Ezekiel (Ezech. 4.) lieth and sleepeth vpon his left and right side,
(had I almost said with the Apostle, Galatians 4.) these things were spoken in an allegory, sure I am they were spoken propter Aliud, for Another purpose, not for Hezekiah's sake. But as Ezekielem (Ezekiel 4.) lies and Sleepeth upon his left and right side,
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and propugneth religion, and spared not the high places no more then Hezekiah did, I meane the throne of Antichrist himselfe, not that brasen Serpent, pearched vpon his pole of supremacie aboue all the Kings of the earth,
and propugneth Religion, and spared not the high places no more then Hezekiah did, I mean the throne of Antichrist himself, not that brazen Serpent, parched upon his pole of supremacy above all the Kings of the earth,
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I am sure, as renowned as euer Hezekiah was, propter scripturam, for his bookes written and published to the world, in defence of the Gospell and Church of God.
I am sure, as renowned as ever Hezekiah was, propter scripturam, for his books written and published to the world, in defence of the Gospel and Church of God.
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Ecce, in pace: it is worthy admiration, that for sixteene yeares space, (to keepe the phrase of this Story, 2. Reg. 19.) there hath not an enemy shot an arrow,
Ecce, in pace: it is worthy admiration, that for sixteene Years Molle, (to keep the phrase of this Story, 2. Reg. 19.) there hath not an enemy shot an arrow,
nor come with a shield, nor raised vp a rampart, against any Citie or towne of his kingdome: (in an happie houre be it spoken.) Hath your Manna, the meane time, bred wormes? or do the Quailes come out of your nostrels? or are you offended with your peace? Hath it made you proud,
nor come with a shield, nor raised up a rampart, against any city or town of his Kingdom: (in an happy hour be it spoken.) Hath your Manna, the mean time, bred worms? or do the Quails come out of your nostrils? or Are you offended with your peace? Hath it made you proud,
and petulant, and lasciuious, and improuident, and vnprouided against your Enemies? Where is the fault? I must answer with Christ, Duritia, malitia cordium vestorum, the hardnesse, the badnes of your own hearts;
and petulant, and lascivious, and improvident, and unprovided against your Enemies? Where is the fault? I must answer with christ, Duritia, malitia cordium vestorum, the hardness, the badness of your own hearts;
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Cast but your eyes backe to the latter part of the reigne of that Mayden Queene, (the maiden-head and honour of whose gouernment was neuer stained) whose bones are in peace, her soule in blisse,
Cast but your eyes back to the latter part of the Reign of that Maiden Queen, (the maidenhead and honour of whose government was never stained) whose bones Are in peace, her soul in bliss,
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as Foxes in their holes; (to speake nothing of the treasure it wasted,) how much of our English bloud, of the very flower and prime of our gentrie, that one warre suckt out:
as Foxes in their holes; (to speak nothing of the treasure it wasted,) how much of our English blood, of the very flower and prime of our gentry, that one war sucked out:
his sicknesse was bitternesse, bitternesse, downe to the very side and mouth of the pit, NONLATINALPHABET, as Iairus his daughter, he was at the last cast;
his sickness was bitterness, bitterness, down to the very side and Mouth of the pit,, as Jairus his daughter, he was At the last cast;
NONLATINALPHABET, as Paul spake of Epaphroditus, Philip. 2. at the next doore, the nearest neighbor to death, (I may now by the blessing of God speake home;
, as Paul spoke of Epaphroditus, Philip. 2. At the next door, the nearest neighbour to death, (I may now by the blessing of God speak home;
Habet praeteritarum calamitatum secura recordatio delectationem quandam, when a danger is gone and past, it is pleasure to repeate it: Libet sinistras res meas percurrere.
Habet praeteritarum Calamities Secure recordatio delectationem quandam, when a danger is gone and passed, it is pleasure to repeat it: Libet sinistras Rest meas percurrere.
It was bitternesse, bitternesse; and yet to the children of God, in the fruite and effect of it, dulcedo, dulcedo, sweetnesse aboue the hony and hony comb.
It was bitterness, bitterness; and yet to the children of God, in the fruit and Effect of it, Dulcedo, Dulcedo, sweetness above the honey and honey comb.
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Would you looke for grapes from thornes? or water from a rocke? or oyle from a stone? or good out of euill? or sweetnesse out of bitternesse? that is, comfort out of sicknesse? Yet so it is.
Would you look for grapes from thorns? or water from a rock? or oil from a stone? or good out of evil? or sweetness out of bitterness? that is, Comfort out of sickness? Yet so it is.
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I am not the worse for it, my sicknesse putteth me in mind not to be proud, seeing I am mortall NONLATINALPHABET, was the saying of Croesus another king in Herodotus, rich euen to a Prouerb:
I am not the Worse for it, my sickness putteth me in mind not to be proud, seeing I am Mortal, was the saying of Croesus Another King in Herodotus, rich even to a Proverb:
which Lipsius well rendred, nocumenta, documenta; and Gregory not worse then he, detrimenta corporum, incrementa virtutum, paine to the body, gaine to the soule.
which Lipsius well rendered, Nocumenta, Documenta; and Gregory not Worse then he, detrimenta corporum, incrementa Virtues, pain to the body, gain to the soul.
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There are that are able to report his Swans songs, the last before his death, (for ought appeared to the contrary) how he behaued himselfe towards God and man,
There Are that Are able to report his Swans songs, the last before his death, (for ought appeared to the contrary) how he behaved himself towards God and man,
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neither of his priuate nor of the publicke State, with many diuine meditations, holy professions, religious promises, prudent instructions, which (for my part) I wish they were scriptura Hezekiae regis, brought to the light of the world, that all might vnderstand them.
neither of his private nor of the public State, with many divine meditations, holy professions, religious promises, prudent instructions, which (for my part) I wish they were Scripture Hezekiae regis, brought to the Light of the world, that all might understand them.
But what becometh of this sicknesse? remaineth it still? No. For the sweet wood of the mercies of God, was cast into the waters of Marah, and altered their bitternesse.
But what Becometh of this sickness? remains it still? No. For the sweet wood of the Mercies of God, was cast into the waters of Marah, and altered their bitterness.
Ecce euangelizo vobis gaudium magnum quod erit omni ciuitati, (as the Angel in the Gospel) behold I bring you tidings of great ioy, which shall be to the whole Land;
Ecce Evangelize vobis gaudium magnum quod erit omni Civitati, (as the Angel in the Gospel) behold I bring you tidings of great joy, which shall be to the Whole Land;
He wanted not any thing that the earth could minister vnto him, neither the helpe of learned and painfull Physicians, (benedictio Domini super eos, &c. Psal. 129. the Lord prosper them, we wish them good lucke in the name of the Lord,) nor the intercessions of his faithfull Subiects, that haue bowed the knees both of their bodies and hearts,
He wanted not any thing that the earth could minister unto him, neither the help of learned and painful Physicians, (Benediction Domini super eos, etc. Psalm 129. the Lord prosper them, we wish them good luck in the name of the Lord,) nor the intercessions of his faithful Subjects, that have bowed the knees both of their bodies and hearts,
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and knocked at the gate of his mercy at midnight, and giuen him no rest on behalfe of their King, Our father, our father, the Chariots and horsemen of Israel, is going from vs, O Lord spare him.
and knocked At the gate of his mercy At midnight, and given him no rest on behalf of their King, Our father, our father, the Chariots and horsemen of Israel, is going from us, Oh Lord spare him.
or rather (according to his owne name) that our Iacob was another Israel, and that he and his people wrestled with God by their earnest supplications, to gaine a blessing of health from him:
or rather (according to his own name) that our Iacob was Another Israel, and that he and his people wrestled with God by their earnest supplications, to gain a blessing of health from him:
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therefore the prime, predominant, and supreme cause, that our King was deliuered, was the same that Hezekiah found, Placuit tibi, dilexisti, &c. the good pleasure and loue of God.
Therefore the prime, predominant, and supreme cause, that our King was Delivered, was the same that Hezekiah found, Placuit tibi, dilexisti, etc. the good pleasure and love of God.
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By this time you may ghesse at the reason of our meeting (so many thousand of soules together in one place:) though not in the house of the Lord, I grant,
By this time you may guess At the reason of our meeting (so many thousand of Souls together in one place:) though not in the house of the Lord, I grant,
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yet in the courts of the Lords house, euen in the midst of thee ô Ierusalem, in the fairest and fittest theatre we haue for such purposes, to make it like Araunah his threshing floore, a place for an altar of our thankfulnesse, whereon we are to offer the Calues of our lips; our reasonable seruice;
yet in the Courts of the lords house, even in the midst of thee o Ierusalem, in the Fairest and Fittest theatre we have for such Purposes, to make it like Araunah his threshing floor, a place for an altar of our thankfulness, whereon we Are to offer the Calves of our lips; our reasonable service;
that as when the tidings came to Rome of Germanicus his better amendment, (they had newes before of his desperate sicknesse, which strucke them all to the heart;
that as when the tidings Come to Room of Germanicus his better amendment, (they had news before of his desperate sickness, which struck them all to the heart;
and Germanicus was an excellent Prince, beloued of the people, and one that said of himselfe afterwards at the time of his death, Flebunt Germanicum etiam ignoti, Strangers will misse and bewaile Germanicus,) they ran into their Capitoll, men, women and children,
and Germanicus was an excellent Prince, Beloved of the people, and one that said of himself afterwards At the time of his death, Flebunt German etiam ignoti, Strangers will miss and bewail Germanicus,) they ran into their Capitol, men, women and children,
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and rent open the doores thereof, and offered their votes, and filled the whole Citie with the noise of their congratulation, Salua Ciuitas, salua Patria, saluus Germanicus, the City is safe, the country safe, Germanicus safe:
and rend open the doors thereof, and offered their votes, and filled the Whole city with the noise of their congratulation, Salua Cities, salua Patria, saluus Germanicus, the city is safe, the country safe, Germanicus safe:
So come we into this our Capitoll, our greatest Panegyris, inured with the like meetings, (hither came that Lady of euer-blessed memory, to giue thankes vnto God for her victorie ouer the Spaniard) with such frequency of people as you see, with such feruencie of heart to blesse the name of our God,
So come we into this our Capitol, our greatest Panegyris, inured with the like meetings, (hither Come that Lady of ever-blessed memory, to give thanks unto God for her victory over the Spaniard) with such frequency of people as you see, with such fervency of heart to bless the name of our God,
And as before that, whē Augustus was likewise recouered, (whom they styled Patrem patriae, the Father of the countrey) to shew their loue to their Emperour, they layd their purses together,
And as before that, when Augustus was likewise recovered, (whom they styled Patrem patriae, the Father of the country) to show their love to their Emperor, they laid their purses together,
and set vp a Statue to Antonius Musas the Physician that recouered him, and placed it by the Image of Aesculapius: So we in affection and loue to our King,
and Set up a Statue to Antonius Musas the physician that recovered him, and placed it by the Image of Aesculapius: So we in affection and love to our King,
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vnto that great God that hath created the Physician, and taught him his wisdom, and made the medicines of the earth to take away the paines of men. Ecclesiasticus 38. There is but one word more in my text, and so an end.
unto that great God that hath created the physician, and taught him his Wisdom, and made the medicines of the earth to take away the pains of men. Ecclesiasticus 38. There is but one word more in my text, and so an end.
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But as it standeth in the hindmost and dishonourablest part of my text, as the lees lie in the bottome of the vessell, the sting in the taile of the Scorpion,
But as it Stands in the hindmost and dishonourablest part of my text, as the lees lie in the bottom of the vessel, the sting in the tail of the Scorpion,
It is that, that troubleth Israel (as Ahab asked Elias, but Elias charged vpon him) and vtinam ascindantur (say I, ) I would they were cut off that trouble vs. Estne pax Iehu? (said Iehoram vnto him:) Is it peace Iehu? What peace, so long as thy mothers fornications and her witchcrafts are yet in force? It is Doeg the Edomite that killed the Prophets of the Lord.
It is that, that Troubles Israel (as Ahab asked Elias, but Elias charged upon him) and vtinam ascindantur (say I,) I would they were Cut off that trouble us Is pax Iehu? (said Jehoram unto him:) Is it peace Iehu? What peace, so long as thy mother's fornications and her witchcrafts Are yet in force? It is Doeg the Edomite that killed the prophets of the Lord.
for they are peccata terrae, not the sinnes of single soules, but the sinnes of the Land. Our Sacriledge, not the Sacriledge of Achan; our oppression, of Ahab; our adulterie, of an Israelite with a Madianitish - woman;
for they Are Peccata terrae, not the Sins of single Souls, but the Sins of the Land. Our Sacrilege, not the Sacrilege of achan; our oppression, of Ahab; our adultery, of an Israelite with a Madjanitish - woman;
Ours are cōmon, Epidemicall, popular and populous sinnes, both in number and measure, peccant, & publicant, we sinne and delight to sinne, sinne and declare our sinnes as Sodome.
Ours Are Common, Epidemical, popular and populous Sins, both in number and measure, peccant, & publicant, we sin and delight to sin, sin and declare our Sins as Sodom.
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Feare we not the sequele? The yeare hath bene fatall already for the death of an Arch-Duke, an Empresse, and an Emperour (they say;) and to looke nearer home, of a great,
fear we not the sequel? The year hath be fatal already for the death of an Arch-Duke, an Empress, and an Emperor (they say;) and to look nearer home, of a great,
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Great by Parentage, Great by Marriage, Greater by her Graces, the beloued and honoured of God and Man, and my most gracious Mistresse. Nescis quid serus vesper ferat:
Great by Parentage, Great by Marriage, Greater by her Graces, the Beloved and honoured of God and Man, and my most gracious Mistress. Nescis quid Serus vesper ferat:
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one the most prodigious birth that these latter ages of the world haue brought forth; and a signe from heauen that dazeled our eyes, and might haue daunted our hearts,
one the most prodigious birth that these latter ages of the world have brought forth; and a Signen from heaven that dazzled our eyes, and might have daunted our hearts,
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who may say vpon better ground then euer Nerua did, Se nihil fecisse in regni administratione, quo minùs possit, deposito imperio, tutò priuatus viuere;
who may say upon better ground then ever Nerua did, Se nihil To have made in Regni administration, quo minùs possit, Deposit Imperial, tutò priuatus viuere;
that he hath not done any thing sithence he came to the gouernment, but laying his Scepter and Crowne aside, he might liue as a priuate man without controlement:
that he hath not done any thing since he Come to the government, but laying his Sceptre and Crown aside, he might live as a private man without controlment:
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I will not ouerflow. But may I without piacle forget in the very last scaene of one of his latest actions amongst vs before his departure hence, (which might haue bene his last,
I will not overflow. But may I without piacle forget in the very last scene of one of his latest actions among us before his departure hence, (which might have be his last,
I meane of a speech of his during the time that that cause was in hearing, (I report it in the presence of many and matchlesse witnesses) when taking his hat from his head, that he might do it not without ceremonie, remembring that tribunall seate whereat he must one day stand, turning to his sonne who sate by his side,
I mean of a speech of his during the time that that cause was in hearing, (I report it in the presence of many and matchless Witnesses) when taking his hat from his head, that he might do it not without ceremony, remembering that tribunal seat whereat he must one day stand, turning to his son who sat by his side,
I say, we haue yet our King, & adolescentem secundum, Eccles. 4. a Prince by his side, quasi florem rosarum in diebus vernis, Ecclus. 50. as a prime-rose in the Spring season, sprowting and spreading himselfe vnder his boughes.
I say, we have yet our King, & adolescentem secundum, Eccles. 4. a Prince by his side, quasi florem Of roses in diebus Vernis, Ecclus 50. as a primrose in the Spring season, sprouting and spreading himself under his boughs.
Onely beware of your sins, peccata terrae, the sinnes of the Land; breake them off with repentance, lament them betimes, that they make not you to lament, when it is too late:
Only beware of your Sins, Peccata terrae, the Sins of the Land; break them off with Repentance, lament them betimes, that they make not you to lament, when it is too late:
when the lamentation shall be, not of priuate soules, but like that of Hadadrimmon in the fields of Megiddon, Zach. 12. when lugebunt familiae, familiae seorsim, all the families of the Land shall mourne, the familie of the house of Dauid apart,
when the lamentation shall be, not of private Souls, but like that of Hadadrimmon in the fields of Megiddo, Zach 12. when lugebunt Familiae, Familiae Seorsim, all the families of the Land shall mourn, the family of the house of David apart,