the one had no footing til it came to the arke againe, the other noe restinge place but on the mountaines of Armenia; nor I where to settle my diuided thoughts, til I fel vpon this Psalme:
the one had no footing till it Come to the Ark again, the other no resting place but on the Mountains of Armenia; nor I where to settle my divided thoughts, till I fell upon this Psalm:
and strength, in angustijs auxilium praesētissimum, or adiutor in tribulationibus, quae invenerūt nos nimis, our readiest help in our sorest dangers.
and strength, in angustijs auxilium praesētissimum, or adjutor in tribulationibus, Quae invenerunt nos nimis, our Readiest help in our Sorest dangers.
vers. 4. Ours against both city & sanctuarie, the two sisters, the Martha and Marie, policie & pietie, Commonwealth and Church of our Countrie: The thrones of Dauid & chaire of Moyses, golden sceptre, & golden candle stick, our NONLATINALPHABET 21. Act. 28. & our NONLATINALPHABET also, people, law, place, temple must haue beene dissolued. The places seeme to accord.
vers. 4. Ours against both City & sanctuary, the two Sisters, the Martha and marry, policy & piety, Commonwealth and Church of our Country: The thrones of David & chair of Moses, golden sceptre, & golden candle stick, our 21. Act. 28. & our also, people, law, place, temple must have been dissolved. The places seem to accord.
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Our city of God ▪ the faierest, the excellentest, the absolutest that we had (or contiguous to it) our Ierusalē, the Princesse of the thousands, the mother of al the daughters of our land, the Chāber of our famous Kings & Queenes, ioie of our English earth, empresse of the Island,
Our City of God ▪ the faierest, the excellentest, the absolutest that we had (or contiguous to it) our Ierusalē, the Princess of the thousands, the mother of all the daughters of our land, the Chamber of our famous Kings & Queens, joy of our English earth, empress of the Island,
Our Bethel, our Siloh, our Hill of Sion; where were our goodliest Tēples and Basilikes, Chappels & oratories, where our verie oracles were wont to bee giuen, the fountaine and spring of religion, the arke of the presence of God aboue al other places of this land.
Our Bethel, our Shiloh, our Hill of Sion; where were our Goodliest Temples and Basilikes, Chapels & oratories, where our very oracles were wont to be given, the fountain and spring of Religion, the Ark of the presence of God above all other places of this land.
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For by fowre in the morning of that daie, which had bin the evening and long night, the blacknes of darknes to our state, was the treasō discouered, the Lords of the priuie Counsaile acquainted,
For by fowre in the morning of that day, which had been the evening and long night, the blackness of darkness to our state, was the treason discovered, the lords of the privy Counsel acquainted,
There wanted but a mornings worke, which if it had sped, sufficient vnto the daie, the yeare and many ages of the world had the malice of that morning bin.
There wanted but a morning's work, which if it had sped, sufficient unto the day, the year and many ages of the world had the malice of that morning been.
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Betwixt the midnight of that eue, whereon the Incendiarie kept his vigilles, & the middaie of their feast, their greate Iubilee expected, were but 12 houres ▪ and on of those twelue,
Betwixt the midnight of that eve, whereon the Incendiary kept his vigilles, & the midday of their feast, their great Jubilee expected, were but 12 hours ▪ and on of those twelue,
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as of the 12. Apostles a devill, so must haue been hora & potestas tenebrarum the houre and power of the deuil, the houre of firie trial, hora nefasta, nefanda, the blackest that euer the eie of the sunne looked vpon, worse then the worst Sodomiticall and Gomorrhean, the most accursed and infamous, that euer was accompted in anie Kalendar of time.
as of the 12. Apostles a Devil, so must have been hora & potestas tenebrarum the hour and power of the Devil, the hour of firy trial, hora nefasta, nefanda, the Blackest that ever the eye of the sun looked upon, Worse then the worst Sodomitical and Gomorrhean, the most accursed and infamous, that ever was accounted in any Calendar of time.
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Mee thinketh the whole phrase of the Psalme hath great congruitie. For surelie our ground had bin shakē vers. •. yea her ioints had bin shiuered in peices;
Me Thinketh the Whole phrase of the Psalm hath great congruity. For surely our ground had been shaken vers. •. yea her Joints had been shivered in Pieces;
and our mountaines if not of nature, of art, monumēts of age and honor, as stable and statelie as mountaines, huge masses and piles of magnificent buildings, roiall pallaces, religious temples, Mausolean sepulchers & shrines, which the holie Ghost calleth domos seculi ▪ houses of eternitie, had beene throwne into the midst of the riuer,
and our Mountains if not of nature, of art, monuments of age and honour, as stable and stately as Mountains, huge masses and piles of magnificent buildings, royal palaces, religious Temples, Mausolean sepulchers & shrines, which the holy Ghost calls Domos Seculi ▪ houses of eternity, had been thrown into the midst of the river,
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hir carriages in stead of wonted cōmodities had beene dead corpses; manie a thousand discerpted limme both of men and buildings must it haue drank downe, & buried within hir bosome.
his carriages in stead of wonted commodities had been dead corpses; many a thousand discerpted limb both of men and buildings must it have drank down, & buried within his bosom.
the danger imminēt, vast, & peremptorie; the deliuerance strange & glorious; the preventiō of the mischeife suddaine; the commemoration and thanksgiuing solemne;
the danger imminent, vast, & peremptory; the deliverance strange & glorious; the prevention of the mischief sudden; the commemoration and thanksgiving solemn;
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But taking my text as it is, you shal finde in the opening of it 1 A proposition, professiō, protestatiō as it were to the whol world The Lord of hostes is with vs v. 7 2 A probation, or demonstration therof. Come & behold his workes.
But taking my text as it is, you shall find in the opening of it 1 A proposition, profession, protestation as it were to the Whole world The Lord of hosts is with us v. 7 2 A probation, or demonstration thereof. Come & behold his works.
vers. 8. 3 Confirmatiō, explicatiō, enumeratiō, he maketh warrs to cease &c. he breaketh the bow &c. v. 9. 4 Exhortation, aduise. Be stil and know &c. v. 10. 5 Conclusion, acclamatiō.
vers. 8. 3 Confirmation, explication, enumeration, he makes wars to cease etc. he breaks the bow etc. v. 9. 4 Exhortation, advise. Be still and know etc. v. 10. 5 Conclusion, acclamation.
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Which being a repetition of the seauenth verse, in the self same words and syllables, carmen amaebaeum, maie seeme to stand in the first place as a challendge and defiance to al aduersarie forces.
Which being a repetition of the Seventh verse, in the self same words and syllables, carmen amaebaeum, may seem to stand in the First place as a challenge and defiance to all adversary forces.
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and when they haue proued, demonstrated, cleared the truth of their assertion, they singe it once more in the last place as their Paean, their victorious and triumphāt songe, Dominus virtutum nobi scū ▪ &c.
and when they have proved, demonstrated, cleared the truth of their assertion, they sing it once more in the last place as their Paean, their victorious and triumphant song, Dominus Virtues nobi scum ▪ etc.
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but assume it vnto themselues in the hypothesis, and appropriate it to their people & persons, Nobiscum, noster. Which are not onlie voces charitatis, words of charitie,
but assume it unto themselves in the hypothesis, and Appropriate it to their people & Persons, Nobiscum, Noster. Which Are not only voces charitatis, words of charity,
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Like wise builders, that build vpon the rocke, al the winds and stormes in the world maie beate vpon their house either of Church or Kingdome, but cannot shake them.
Like wise Builders, that built upon the rock, all the winds and storms in the world may beat upon their house either of Church or Kingdom, but cannot shake them.
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His titles are Dominus virtutum, & Deus Iacob. That is to saie strong & sweet. The one virium the other voluntatis, the on of ability, the other of willingnes, the on roboris, the other faederis. One of power,
His titles Are Dominus Virtues, & Deus Iacob. That is to say strong & sweet. The one virium the other voluntatis, thee on of ability, the other of willingness, the on roboris, the other faederis. One of power,
Ballance thy words euē. Was there euer speech in the book of God more equallie ballanced? In the one skale you haue the Lord of Hostes, virū, or rather Deum bellatorem, vvith whom it is al one to saue with manie or vvith few, the God of Gods with his out.
Balance thy words even. Was there ever speech in the book of God more equally balanced? In the one scale you have the Lord of Hosts, virū, or rather God bellatorem, with whom it is all one to save with many or with few, the God of God's with his out.
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whose throne is the heauen of heauens, the earth his footstoole, the sea his washpot, Angels his ministring spirits, men his vessels of claie, Deuils the vassals of his wrath,
whose throne is the heaven of heavens, the earth his footstool, the sea his washpot, Angels his ministering spirits, men his vessels of clay, Devils the vassals of his wrath,
Behold then in the other part there is the God of Iacob: in which name is comprised vvhatsoeuer belōgeth to mercie ▪ fauor, compassion, whatsoeuer to election, dilection, purchase, inheritance, promise, couenant, word, sacrament.
Behold then in the other part there is the God of Iacob: in which name is comprised whatsoever belongeth to mercy ▪ favour, compassion, whatsoever to election, dilection, purchase, inheritance, promise, Covenant, word, sacrament.
and bring al things to a faire medlie, a sweet and acceptable harmonie, like that in the 34. of Exod. The Lord, the Lord Stronge, there is the roote of all, afterwards mercifull, gracious &c. a number of goodlie branches springing frō that roote.
and bring all things to a fair medley, a sweet and acceptable harmony, like that in the 34. of Exod The Lord, the Lord Strong, there is the root of all, afterwards merciful, gracious etc. a number of goodly branches springing from that root.
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The one of presēce Nobi scum; the other of protection, susceptor noster, arx, exaltatio, locus editus, the latter is an auxesis, increase to the former.
The one of presence Nobi scum; the other of protection, susceptor Noster, Arx, Exaltatio, locus editus, the latter is an auxesis, increase to the former.
VVhether shal I flie from thy spirit? if I climbe vp into heauen &c. Hee is present with those that shunne his presence, that saie vnto him (depart from vs) and thinke they are safe from his sight:
Whether shall I fly from thy Spirit? if I climb up into heaven etc. He is present with those that shun his presence, that say unto him (depart from us) and think they Are safe from his sighed:
The assertion, I confesse, is verie audacious, if it be not wel warranted. Many haue trusted in lying words, as the Prophet Ieremy speaketh: Templum Domini, Templum Domini:
The assertion, I confess, is very audacious, if it be not well warranted. Many have trusted in lying words, as the Prophet Ieremy speaks: Templum Domini, Templum Domini:
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if besides his promises (which promises are yea & amen) besides his word & othe (which word and othe are 2. immutable things) wee had nothing to stand vpon;
if beside his promises (which promises Are yea & Amen) beside his word & other (which word and other Are 2. immutable things) we had nothing to stand upon;
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more thē this, if his works were quite contrarie (as wee might conceaue) to his works of mercie, not diuersa, but aduersa, which the Prophet calleth opera peregrina, strange and vnproper workes, aliene almost from his nature, I meane of troubling and afflicting his people so farr forth, that the verie heathen should say of vs, where is now their God? Yet should we liue by our faith,
more them this, if his works were quite contrary (as we might conceive) to his works of mercy, not diuersa, but aduersa, which the Prophet calls opera Peregrine, strange and unproper works, alien almost from his nature, I mean of troubling and afflicting his people so Far forth, that the very heathen should say of us, where is now their God? Yet should we live by our faith,
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Sensus assensus sunt. See them, touch them, handle them, they are not spirits, fansies, speculations, they are true bodies and haue the flesh & bones of real, acted, accomplished workes.
Sensus Assensus sunt. See them, touch them, handle them, they Are not spirits, fancies, speculations, they Are true bodies and have the Flesh & bones of real, acted, accomplished works.
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Let thy foote bring thine eie to behold that which thou beleeuest not. Yea our blessed Sauiour himselfe vouchsafed to perswade with this argument •o Iohn.
Let thy foot bring thine eye to behold that which thou Believest not. Yea our blessed Saviour himself vouchsafed to persuade with this argument •o John.
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Now though the noblest demonstration of things bee from their causes and principles, yet the nearest to vs warde and most apprehensible is from effects and performances.
Now though the Noblest demonstration of things be from their Causes and principles, yet the nearest to us ward and most apprehensible is from effects and performances.
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if wee saile in the maine Ocean of them, & put not in into some special arme or creeke, we shal neuer find an end. 104. Psal. Quàm magnificata, o how manifold are thy works o Lord!
if we sail in the main Ocean of them, & put not in into Some special arm or creek, we shall never find an end. 104. Psalm Quàm magnificata, oh how manifold Are thy works oh Lord!
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So is the great and wide sea, wherin are things creeping innumerable, both great and smale beasts. &c. Manifold are they and maruaillous, from the huge Leuiathan to the little worme.
So is the great and wide sea, wherein Are things creeping innumerable, both great and small beasts. etc. Manifold Are they and maruaillous, from the huge Leviathan to the little worm.
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The holie Ghost teacheth mee to distribute the workes of God into 2. sorts. One of which sorts is exprest in my Text, Solitudines desolations Some reade mirabilia wonders, not ordinarie workes:
The holy Ghost Teaches me to distribute the works of God into 2. sorts. One of which sorts is expressed in my Text, Solitudines desolations some read mirabilia wonders, not ordinary works:
1 Sōe of position, cōstitution, creatiō, [ in the beginning God made heauen and earth ] & quicquid me diū cum ipsis finibus exortum est, al things contained with in them; of supportation, and gouernment.
1 Soon of position, constitution, creation, [ in the beginning God made heaven and earth ] & quicquid me diū cum Ipse finibus exortum est, all things contained with in them; of supportation, and government.
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2 Other are his workes of corruption, dissolution, & as my text calleth them desolation. The Scripture testifieth of both, viuifico, occido ▪ I quicken, I kill.
2 Other Are his works of corruption, dissolution, & as my text calls them desolation. The Scripture Testifieth of both, viuifico, Occido ▪ I quicken, I kill.
& depriue of beeing, as the drowning of the old worlde, the burning of Sodome with hir sisters, the sacking of Ierusalem; where the scope proposed to God was to overturne, ouerturne, overturne, without sparing they are desolations to our enimies,
& deprive of being, as the drowning of the old world, the burning of Sodom with his Sisters, the sacking of Ierusalem; where the scope proposed to God was to overturn, overturn, overturn, without sparing they Are desolations to our enemies,
but consolations to vs, ruins to them, to vs resurrections, (they are falen downe, saith the Psalme, wee stande vpright) corruptions to them, generations, creations, recreations to vs. And without these corruptiue, destructiue, works of God (to let passe the other mēber) we could not bee,
but consolations to us, ruins to them, to us resurrections, (they Are fallen down, Says the Psalm, we stand upright) corruptions to them, generations, creations, recreations to us And without these corruptive, destructive, works of God (to let pass the other member) we could not be,
through sinne the inspiratiō of the deuil 5. Rom. & not onlie NONLATINALPHABET, entred, but NONLATINALPHABET, wēt ouer al, as a gangraine and infection;
through sin the inspiration of the Devil 5. Rom. & not only, entered, but, went over all, as a gangraine and infection;
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& more thē that, NONLATINALPHABET, as Alexander the great, a triumphant conquerour [ peruenimus ad solis ortum & occasum ] reigned ouer al the sonns of Adam.
& more them that,, as Alexander the great, a triumphant conqueror [ peruenimus ad solis Garden & occasum ] reigned over all the Sons of Adam.
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Now vnder this accursed brat thus entring & borne by equiuocal and spurious generation, vnder this epidemical & oecumenical contagion possessing al the corners of the earth,
Now under this accursed brat thus entering & born by equivocal and spurious generation, under this epidemical & ecumenical contagion possessing all the corners of the earth,
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or sinned and should haue liued, & not died the second death?) but for a worke of desolation comming betweene, to desolate and disapoint the works of death? Of this worke you maie read I. Ioh. 3. 8. To this end was the sonne of God manifested NONLATINALPHABET that he might dissolue the works of the deuil, that is to saie, sinne,
or sinned and should have lived, & not died the second death?) but for a work of desolation coming between, to desolate and disappoint the works of death? Of this work you may read I. John 3. 8. To this end was the son of God manifested that he might dissolve the works of the Devil, that is to say, sin,
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and death, 2. Heb. 14. NONLATINALPHABET, that through his death he might euacuate, abolish him that had power of death to weet, the deuil. •. Col. 14. it is most amplie described NONLATINALPHABET a word of desolation, he hath razed out the hande writing against vs NONLATINALPHABET a phrase of desolatiō tooke it awaie, NONLATINALPHABET, fastened it to his crosse:
and death, 2. Hebrew 14., that through his death he might evacuate, Abolah him that had power of death to weet, the Devil. •. Col. 14. it is most amply described a word of desolation, he hath razed out the hand writing against us a phrase of desolation took it away,, fastened it to his cross:
NONLATINALPHABET &c. And hath spoiled, vnharnessed principallities and powers, and made a shew of them openlie, and triumphed ouer them vpon his crosse. Al are tearmes of desolation;
etc. And hath spoiled, unharnessed principalities and Powers, and made a show of them openly, and triumphed over them upon his cross. All Are terms of desolation;
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so that now the Prince of this world is cast out, and the children (that were appointed) of death & gehēna singe a songe of thāsgiuing, O death where is thy sting? O hel where is thy victorie? This is the great and wonderful worke of desolation aboue al others,
so that now the Prince of this world is cast out, and the children (that were appointed) of death & gehēna sing a song of thanksgiving, Oh death where is thy sting? O hell where is thy victory? This is the great and wondered work of desolation above all Others,
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& appertaineth to soules as wel as bodies, and to our deliuerances both from first and seconde death, our redemptiō from spiritual wickednesses rather then corporal, from our immortal foes, and endlesse calamities.
& appertaineth to Souls as well as bodies, and to our Deliverances both from First and seconde death, our redemption from spiritual Wickednesses rather then corporal, from our immortal foes, and endless calamities.
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He breaketh the bow, and cutteth the speare &c. As whē the Philistins tooke the Smithes out of Israel, they could not fight. No smithes, noe armour; noe armour, noe warre.
He breaks the bow, and cutteth the spear etc. As when the philistines took the Smith's out of Israel, they could not fight. No smith's, no armour; no armour, no war.
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nor euer to be waged by a christian, but obseruinge St. Austins rule, Esto bellando pacificus, though thy hand be bloody, thy hart must be peaceable.
nor ever to be waged by a christian, but observing Saint Austins Rule, Esto bellando Pacificus, though thy hand be bloody, thy heart must be peaceable.
the chariots especiallie ferrati, falcati, shod and prepared with iron, & whinged like birds, with their siths and hooks on both sides, to mow downe al that they mett with:
the chariots especially ferrati, falcati, shod and prepared with iron, & whinged like Birds, with their siths and hooks on both sides, to mow down all that they met with:
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and truculent hart, who neither reuerenceth the person of the aged, nor pittieth the sucking babe, dasheth the infants against the stones in the streets,
and truculent heart, who neither reverenceth the person of the aged, nor Pitieth the sucking babe, dasheth the Infants against the stones in the streets,
and rippeth vp the woemen with child, (as the booke of God describeth him) one whose breath is slaughter and destruction, whose nūber is as the locusts hiding the face of the earth, able to deuoure a countrie,
and rippeth up the women with child, (as the book of God Describeth him) one whose breath is slaughter and destruction, whose number is as the Locusts hiding the face of the earth, able to devour a country,
al whose promises to himselfe, Thy siluer and gold is mine, thy woemen and faire children be mine, and if anie be denied, the Gods doe so vnto me and more too,
all whose promises to himself, Thy silver and gold is mine, thy women and fair children be mine, and if any be denied, the God's do so unto me and more too,
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whose threatnings rest not in men, but their insolencies & blasphemies ascend against God himselfe Let not thy God deceaue thee, in whom thou trustest (you knowe whose word it was and it is thought by the learned, that that victorie gaue occasion to the writing of this Psalme:) thinke with your selues how strange and prodigious a thing it is, by the vnexpected help of this Lord alone, often by vnprobable meanes, somtimes by the hande of the weaker sexe, al this intended desolation, to bee desolated, disapointed, defeated, al their warlike prouision dissolued, their companies,
whose threatenings rest not in men, but their insolences & Blasphemies ascend against God himself Let not thy God deceive thee, in whom thou trustest (you know whose word it was and it is Thought by the learned, that that victory gave occasion to the writing of this Psalm:) think with your selves how strange and prodigious a thing it is, by the unexpected help of this Lord alone, often by unprobable means, sometimes by the hand of the Weaker sex, all this intended desolation, to be desolated, disappointed, defeated, all their warlike provision dissolved, their companies,
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vpon Pharao and his host, when they sunck like stones to the bottome of the sea, vpon Iabin and Sisera, and al the Kings and people of Canaan, vpō Zenacherib & Rab saketh (which is thought to be the storie here aimed at) where Iudah hunge downe his head,
upon Pharaoh and his host, when they sunk like stones to the bottom of the sea, upon Iabin and Sisera, and all the Kings and people of Canaan, upon Sennacherib & Rab saketh (which is Thought to be the story Here aimed At) where Iudah hunge down his head,
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But they that wēt downe at that time into the sea with shipps, ipsi viderūt opera Domini, & mirabilia, [ prodigia, solitudines ] eius in profundo. They saw, wee al knowe.
But they that went down At that time into the sea with ships, ipsi viderunt opera Domini, & mirabilia, [ Prodigies, solitudines ] eius in profundo. They saw, we all know.
That our childrens children to the last point and period of anie generation within this Island, maie be able to saie, O God wee haue hard with our eares,
That our Children's children to the last point and Period of any generation within this Island, may be able to say, Oh God we have heard with our ears,
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Hauing sufficiently proued, demonstrated, evicted the matter in question, and stopt the mouthes of all gainesaiers, vt iustificetur in sermonibus, at length hee falleth to aduising,
Having sufficiently proved, demonstrated, evicted the matter in question, and stopped the mouths of all gainers, vt iustificetur in sermonibus, At length he falls to advising,
What shall they knowe? that you your selues are but men (put thē in minde o Lord, that they may knowe they are but men) wormes, vanitie, nothing, Ego Deus: it is I that am God:
What shall they know? that you your selves Are but men (put them in mind o Lord, that they may know they Are but men) worms, vanity, nothing, Ego Deus: it is I that am God:
It maie be spokē to two sorts of mē. 1. to freinds, and then it carrieth the same sense that the speech of Moyses to the children of Israel 14. Exod. 13. Feare yee not, stand stil,
It may be spoken to two sorts of men. 1. to Friends, and then it Carrieth the same sense that the speech of Moses to the children of Israel 14. Exod 13. fear ye not, stand still,
Trouble not you your selues with your enimies, neither trust in your owne strength, nor saie to your selues Manus nostra excelsa, our owne high hande shall deliuer vs. These were Dauids conclusions 44. Psalm. &c. I wil not trust in my bow, my sword shal not saue mee.
Trouble not you your selves with your enemies, neither trust in your own strength, nor say to your selves Manus nostra excelsa, our own high hand shall deliver us These were David conclusions 44. Psalm. etc. I will not trust in my bow, my sword shall not save me.
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Last of al followeth the conclusion, a repetition of the first verse, the NONLATINALPHABET & NONLATINALPHABET, like the iterū dic•, I say againe 4. Philip.
Last of all follows the conclusion, a repetition of the First verse, the &, like the iterū dic•, I say again 4. Philip.
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Spare me a while to applie it, & to effigiate, & shape forth to the patterne and tipe of my text that most prodigious de solation intended by the aduersarie,
Spare me a while to apply it, & to effigiate, & shape forth to the pattern and tipe of my text that most prodigious de solation intended by the adversary,
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& once more with their mouthes by confessing, to make it both their morning and euening, sacrifice, the proram & puppim, beginning and ending of their dailie meditations, to common it in priuate with their owne spirits,
& once more with their mouths by confessing, to make it both their morning and evening, sacrifice, the proram & puppim, beginning and ending of their daily meditations, to Common it in private with their own spirits,
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and to publish it forth in the greatest congregations and assemblies, Dominus virtutum nobiscum, The Lorde of hostes is with vs, with the presence of his power whē there was opus Deo, a worke euen of the deity to bee wrought, a knot worthie the finger of God:
and to publish it forth in the greatest congregations and assemblies, Dominus Virtues nobiscum, The Lord of hosts is with us, with the presence of his power when there was opus God, a work even of the deity to be wrought, a knot worthy the finger of God:
Iacobi & seminis, Iacobi & populieius, euen the God of the seed & people of Iacob. Say whither hee loued not the tents and habitations of Iacob, more then al the taber nacles and conuenticles of Mesek, vngodlines, superstition, idolatrie:
James & seminis, James & populieius, even the God of the seed & people of Iacob. Say whither he loved not the tents and habitations of Iacob, more then all the taber nacles and conventicles of Meshech, ungodliness, Superstition, idolatry:
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and hated Esau, and the whole Esauitical, hairie, rough, barbarous, sauadge generation of mē, which said, The daies of mourning are come, venite, occidamus IACOBVM, let vs kil Iacob & subvert his Kingdome.
and hated Esau, and the Whole Esauitical, hairy, rough, barbarous, savage generation of men, which said, The days of mourning Are come, venite, Occidamus IACOBVM, let us kill Iacob & subvert his Kingdom.
as a goad to awake vs, & stir vs vp, a naile to fasten it in our harts as in a sure place, a diapsalma & rest to our song, a pawse to our meditaons, that wee passe not lightlie awaie (for qui credit nō festinet) and lastlie the amen, the fiat, the closure of al our deuotion, Selah, as much as to saie, o rempraeclarā & admirabilem, Deum habere defensorem! o magnum & inexpugnabilem defensorem!
as a goad to awake us, & stir us up, a nail to fasten it in our hearts as in a sure place, a diapsalma & rest to our song, a pause to our meditaons, that we pass not lightly away (for qui credit nō festinet) and Lastly the Amen, the fiat, the closure of all our devotion, Selac, as much as to say, o rempraeclarā & admirabilem, God habere defensorem! oh magnum & inexpugnabilem defensorem!
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as far as the fowre windes blowe one against the other, if you wil see a worke, a strāge worke, wherof you wil saie when you see it, wee neuer saw it after this sort,
as Far as the fowre winds blow one against the other, if you will see a work, a strange work, whereof you will say when you see it, we never saw it After this sort,
And you that turne your backs to the temple of the Lord, and are euer departing from vs and our congregations, you whose motion is not comming. Eamus in domum Domini, but going, our feet shal stand within thy gates o thou sinagogue of Roome, you that cannot perswade your selues that God is the God of Protestants.
And you that turn your backs to the temple of the Lord, and Are ever departing from us and our congregations, you whose motion is not coming. Eamus in domum Domini, but going, our feet shall stand within thy gates oh thou synagogue of Room, you that cannot persuade your selves that God is the God of Protestants.
Tush (say you) God hath forsaken them, God and man haue concurred to punish the wickednes of this time (you knowe the text) & you prophecied against vs terrible things quandocun { que } contingeret miseram illam faeminam e vitâ excedere, and saw in the visions of your heads our streets flowing with bloud &c. And magnū annum Platonis, a returne and reuolution of al things, your temples, altars, sacrifices, restored, reformed secundum vsum after the forme of Romish superstition, Come and bee not incredulous but beleeue, harden not your hartes as in the daies of idolatrie and blindnes, behold the mightie hand of the Lord,
Tush (say you) God hath forsaken them, God and man have concurred to Punish the wickedness of this time (you know the text) & you prophesied against us terrible things quandocun { que } contingeret Miseram Illam faeminam e vitâ excedere, and saw in the visions of your Heads our streets flowing with blood etc. And magnū annum Plato's, a return and revolution of all things, your Temples, Altars, Sacrifices, restored, reformed secundum vsum After the Form of Romish Superstition, Come and be not incredulous but believe, harden not your hearts as in the days of idolatry and blindness, behold the mighty hand of the Lord,
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I could lead you by a long tract of the works of God in the daies of that glorious Saint, our late soueraigne of happie memorie Queene Elizabeth ▪ a woman after Gods heart, who walkt in the waies,
I could led you by a long tract of the works of God in the days of that glorious Saint, our late sovereign of happy memory Queen Elizabeth ▪ a woman After God's heart, who walked in the ways,
a Queene of Queenes, a Paragon (whilest she liued) of mortal Princes, the diamond in the ring of the monarches of the earth, the glorie of hir sexe, the pleasure of mankind, the miracle of the christian,
a Queen of Queens, a Paragon (whilst she lived) of Mortal Princes, the diamond in the ring of the monarchs of the earth, the glory of his sex, the pleasure of mankind, the miracle of the christian,
& the mark & scope euē of the infidel world, (for they had an eie after hir) who notwithstanding al the rorings of the bulls of Basan, Centaures, and Minotaures of Rome, their thundrings, lightnings, excommunications, execrations, incantations, conspiracies, rebellions, drugges, daggers, dagges,
& the mark & scope even of the infidel world, (for they had an eye After his) who notwithstanding all the roarings of the Bulls of Basan, Centaur's, and Minotaurs of Rome, their thunderings, lightnings, excommunications, execrations, incantations, conspiracies, rebellions, drug, daggers, dagges,
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When we had exchāged hir for our gracious Soueraigne that now is, — Luciferum roseo cum sole, how glorious were the workes of God in his most peaceable entrance, not so much as a fly mouing the whinge or hissing against him? Besides manie vnexpected escapes of manie vnsuspected dangers.
When we had exchanged his for our gracious Sovereign that now is, — Luciferum roseo cum sole, how glorious were the works of God in his most peaceable Entrance, not so much as a fly moving the whinge or hissing against him? Beside many unexpected escapes of many unsuspected dangers.
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Al these were his workes of desolatiō. But there is one behind aboue al the rest, which I maie call the desolation of abomination, (in the hart and purpose of the enimie) the most abominable, detestable, vnmatchable, that euer was thought vpon.
All these were his works of desolation. But there is one behind above all the rest, which I may call the desolation of abomination, (in the heart and purpose of the enemy) the most abominable, detestable, unmatchable, that ever was Thought upon.
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It was not solitudo in terra with them, but subter terram — itum est in viscera terrae, for the perpetration of it they went downe into the bowells of the earth,
It was not solitudo in terra with them, but Subter terram — itum est in viscera terrae, for the perpetration of it they went down into the bowels of the earth,
I had almost askt — qui gurges, aut quis tartarus hoc scelus — est ausus attrectare? sith in so many thousāds of years from the fal of the reprobate and faithlesse angels it neuer came into the head of anie deuil to suggest to the hart of any mā before this time so nefarious, flagitius, portentuous a wickednesse, as this was?
I had almost asked — qui gurges, Or quis tartarus hoc scelus — est ausus attrectare? sith in so many thousāds of Years from the fall of the Reprobate and faithless Angels it never Come into the head of any Devil to suggest to the heart of any man before this time so nefarious, flagitius, portentous a wickedness, as this was?
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Actors it had vpon the earth, with whome I must acquaint you. 1. that Lateran Iupiter, that Balaam, Caiphas, high-preist of Rome, the great Antichrist, the maine Alastor, Abaddon, destroier of the christian world, whose first prize in the Church of God was that he might be Episcopus episcoporum, cheife and vniuersal Bishop, (a proud, prophane, sacrilegious, Luciferian name) afterwards Rex regum, King of Kings;
Actors it had upon the earth, with whom I must acquaint you. 1. that Lateran Iupiter, that balaam, Caiaphas, High Priest of Room, the great Antichrist, the main Alastor, Abaddon, destroyed of the christian world, whose First prize in the Church of God was that he might be Episcopus Bishops, chief and universal Bishop, (a proud, profane, sacrilegious, Luciferian name) afterwards Rex regum, King of Kings;
nor contenting himselfe with his first commission (though corrupted with false glosses) pasce oues, vnlesse there were added occide, & mandūca, that is excōmunicate, depose dispoliate, Eagle & Falkons, Emperor & inferiour Kings, not onlie of their dominions & possessions, but of their liues too.
nor contenting himself with his First commission (though corrupted with false Glosses) Paske oues, unless there were added occide, & mandūca, that is excommunicate, depose dispoliate, Eagl & Falcons, Emperor & inferior Kings, not only of their Dominions & possessions, but of their lives too.
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as afterwards the christian world to change them againe, and to call their Vrbanes, Turbanes, Bonifaces Malefaces, Eugenies Dusgenies, Hildebrandes, titiones infernales, hell brandes indeed, Pios Impios, Clementes Inclementes;
as afterwards the christian world to change them again, and to call their Urbanes, Turbans, Boniface's Malefaces, Eugenies Dusgenies, Hildebrandes, Titions infernales, hell brands indeed, Pios Impious, Clementes Inclementes;
instead of Caput Ecclesiae to tearme him Caudam Ecclesiae, and fūdamētum detrimentū; they proued so pernicious both to Church and Christian policies.
instead of Caput Ecclesiae to term him Cauda Ecclesiae, and fūdamētum detrimentū; they proved so pernicious both to Church and Christian policies.
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You cal them Iesuites, Bar-Iesuites, you wel may, of that damned Sorcerer Act. 13. or Iebusites, Esaüites, Suites, as some haue done, the disloiall broode of Ignatius Loiola, the notorious Incendiaries, Bustuaries, of Christian states, they thinke one daie to be rulers even over heauen it selfe;
You call them Iesuites, Bar-Iesuites, you well may, of that damned Sorcerer Act. 13. or Jebusites, Esaüites, Suits, as Some have done, the disloyal brood of Ignatius Loiola, the notorious Incendiaries, Bustuaries, of Christian states, they think one day to be Rulers even over heaven it self;
The new Priscilianistes of our age, of whom St Austin cōplained, soli inuenti sunt dogmatizare mendacium, the onlie men that are found to dogmatize & defend lying;
The new Priscillianists of our age, of whom Saint Austin complained, soli inuenti sunt dogmatizare Mendacium, the only men that Are found to dogmatize & defend lying;
Jn a worde, they are the marow, and spirit of the mystery of iniquitie, the trumpets of sedition and rebellion NONLATINALPHABET, their crie is, dirumpamus vincula, proijciamus funes let vs breake their bonds, and cast away their cordes:
John a word, they Are the marrow, and Spirit of the mystery of iniquity, the trumpets of sedition and rebellion, their cry is, dirumpamus vincula, proijciamus Funes let us break their bonds, and cast away their cords:
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Of al the religions in the world J denounce vnto you (let me a little inuert the wordes of the Psalme) Nolite fieri sicut equus & mulus (they differ not much in kind) in quibus non est intellectus.
Of all the Religions in the world J denounce unto you (let me a little invert the words of the Psalm) Nolite fieri sicut equus & Mules (they differ not much in kind) in quibus non est Intellectus.
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so maie we saie, if we wish peace to the Kingdomes and Countries of the earth, Exe at ex vrbe and ex orbe Iesuita, from whom there is noe peace, but rebus sic stantibus, and dum vires suppetunt ▪ til they be able to make their partes good.
so may we say, if we wish peace to the Kingdoms and Countries of the earth, Exe At ex vrbe and ex orbe Jesuit, from whom there is no peace, but rebus sic stantibus, and dum vires suppetunt ▪ till they be able to make their parts good.
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Some of them fixed as it were in their orbes, staple & Legier Iesuites, like principal bad angels set ouer provinces, Baldwin ouer Flanders, Creswel ouer Spaine, Garnet ouer England; other planetory, cursorie, moueable from place to place,
some of them fixed as it were in their orbs, staple & Legier Iesuites, like principal bad Angels Set over Provinces, Baldwin over Flanders, Creswell over Spain, Garnet over England; other planetory, cursory, moveable from place to place,
and hee shall come as a flame that bursteth out beyond the fornace, and, his furie shal flie forth as a thunder, & in a moment shall hee crush their bones:
and he shall come as a flame that bursteth out beyond the furnace, and, his fury shall fly forth as a thunder, & in a moment shall he crush their bones:
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that when it had come to passe according to these predictions, they might haue said, dixit dominus, os domini loquutum est, The Lorde hath said it, the mouth of the Lord foretold it.
that when it had come to pass according to these predictions, they might have said, dixit dominus, os domini loquutum est, The Lord hath said it, the Mouth of the Lord foretold it.
Behold a number of Gentlemen, (with others their followers) some of noble and worthie descent (sed quantae tenebrae a quo fulmine?) al our countriemen and patriotes, all fed with the fat of the land (but a viperous generation, not sparing the bowels of their mother that breed them) some that are the salt of the pallace,
Behold a number of Gentlemen, (with Others their followers) Some of noble and worthy descent (sed How Large tenebrae a quo fulmine?) all our countrymen and patriots, all fed with the fat of the land (but a viperous generation, not sparing the bowels of their mother that breed them) Some that Are the salt of the palace,
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and beheld the face of the King in place of neare attendance, al drūck with the dregges of the cup of Babylon, and ful as the spider with Iesuitical poyson;
and beheld the face of the King in place of near attendance, all drunk with the dregs of the cup of Babylon, and full as the spider with Jesuitical poison;
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to the attaining wherof they lay their heads together, and according to the worde of the Psalme scrutati sunt iniquitates, & defecerunt scrutantes scrutinio, they beate & wearie their brains to devise to some purpose:
to the attaining whereof they lay their Heads together, and according to the word of the Psalm scrutati sunt Iniquities, & defecerunt scrutantes scrutinio, they beat & weary their brains to devise to Some purpose:
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At length they draw together into a knot as an impostume to an head, & close like the skales of Leuiathan that the breath cannot get betweene, they take oath of secresie and persistance, (was euer the name of God so fowlie dishonoured?) they confirme it with the blessed sacrament (o more then Iewish impietie;
At length they draw together into a knot as an impostume to an head, & close like the scales of Leviathan that the breath cannot get between, they take oath of secrecy and persistence, (was ever the name of God so foully dishonoured?) they confirm it with the blessed sacrament (oh more then Jewish impiety;
These eate & drinke at the table of the Lord, the bodie and bloud of our blessed Sauiour vpon a bargaine of bloud, to haue the heads both of head and members,
These eat & drink At the table of the Lord, the body and blood of our blessed Saviour upon a bargain of blood, to have the Heads both of head and members,
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(Busirides arae clementes.) Are these their sacrifices? these their sacramēts? In a word, they vndertake, they resolue, they sweare, they deuouer and execrate themselues with that tragick instigation, Excede pietas awaie yee bowells of compassion, natural affection begone, thoughts of humanitie, prickles of conscience, sparkes of reason, barrs of religiō, feare of God, reuerence of men, difference of persons, high, low, old, yong, nocent, innocent, al depart,
(Busirides Arae clementes.) are these their Sacrifices? these their Sacraments? In a word, they undertake, they resolve, they swear, they deuouer and execrate themselves with that tragic instigation, Exceed pietas away ye bowels of compassion, natural affection begone, thoughts of humanity, prickles of conscience, sparks of reason, bars of Religion, Fear of God, Reverence of men, difference of Persons, high, low, old, young, nocent, innocent, all depart,
— Sic sic iuvat ire, our harts are fixed, our harts are fixed to vndergoe a worke, opus solitudinis, a work of desolation opus mirabilitèr singulare & singularitèr mirabile, a work, which whosoeuer heareth of, his two eares shal tingle, and his hart-strings shal tremble;
— Sic sic iuvat ire, our hearts Are fixed, our hearts Are fixed to undergo a work, opus solitudinis, a work of desolation opus mirabilitèr singular & singularitèr Marvelous, a work, which whosoever hears of, his two ears shall tingle, and his heartstrings shall tremble;
to become paricides, Reginides, Regnicides at once, & with on catholike, that is vniuersal, blow to cut of all the heads of the land as it were vpon one & the same shoulders.
to become parricides, Reginides, Regicides At once, & with on catholic, that is universal, blow to Cut of all the Heads of the land as it were upon one & the same shoulders.
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Vt sagittent in occultis immaculatum, that they may shoot at the innocent in secret; and if their occultum speed, it followeth in the Psalme, subito sagittabunt eum, they wil also do it suddenly. They shal receaue a terrible blow,
Vt sagittent in occultis immaculatum, that they may shoot At the innocent in secret; and if their occultum speed, it follows in the Psalm, subito sagittabunt Eum, they will also do it suddenly. They shall receive a terrible blow,
They begin their worke with a mine vnder ground (Romish pioners, Antichistiā molewarps, hellish Tenebrios) and with improbitie of labour to speed the impietie of their harts, half dig through a wale of three yards in thicknes.
They begin their work with a mine under ground (Romish Pioneers, Antichristian molewarps, hellish Tenebrios) and with improbity of labour to speed the impiety of their hearts, half dig through a wale of three yards in thickness.
Frō the mine to a cellar, as fit for a dē of theeus as the mine was iust vnder the Capitol, the higher house of Parliament, that where the lawes had beene made (said they) there the lawmakers might receaue their punishment.
From the mine to a cellar, as fit for a den of theeus as the mine was just under the Capitol, the higher house of Parliament, that where the laws had been made (said they) there the lawmakers might receive their punishment.
This cellar they store with 36. barrels (great and smal) of gunpowder (the inuention of a Monke, a deuill, the daughter of salt and sulphure, mother of the first borne of death; nothing maketh a quicker end) together with billets,
This cellar they store with 36. barrels (great and small) of gunpowder (the invention of a Monk, a Devil, the daughter of salt and sulphur, mother of the First born of death; nothing makes a quicker end) together with billets,
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and incendium ruina extinguam, let heauē and earth burne, and let nothing quench the fire but the ruine and downfal of al, these audacious Phäetōs running a desperat & dreadful course, meant to haue made a general combustion, communē rogum, a common bonefire not onlie of mortal men,
and incendium ruina extinguam, let heaven and earth burn, and let nothing quench the fire but the ruin and downfall of all, these audacious Phäetons running a desperate & dreadful course, meant to have made a general combustion, communē Rogum, a Common bonfire not only of Mortal men,
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and to haue offered holocaustum a whole burnt offering of vs, to haue caused to passe through the fire to their Moloch of Rome, our sonnes and our daughters, our King, Queene,
and to have offered Holocaust a Whole burned offering of us, to have caused to pass through the fire to their Moloch of Rome, our Sons and our daughters, our King, Queen,
the burning wherof was much fire & wood, a verie represētatiō (the nearest on earth that cā be) of that ignitū diluuiū that shalbe at the end of the world of that Gehenna ignis, which God hath prepared for the wicked;
the burning whereof was much fire & wood, a very representation (the nearest on earth that can be) of that ignitū diluuiū that shall At the end of the world of that Gehenna ignis, which God hath prepared for the wicked;
when both root and branch, flesh & arme, father and sonne and nephew, damme and yonge in a neast together, al had beene blowne away with a blast, a whirlewind of destruction,
when both root and branch, Flesh & arm, father and son and nephew, dam and young in a nest together, all had been blown away with a blast, a whirlwind of destruction,
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or in remembrance or remorse for our sinnes haue said, Miserere Deus, O Lord haue mercie vpon vs. Like to the destruction threatned to the house of Ieroboam. 1. Kings 14. The house of Ieroboam shal be destroied in that daie. VVhat? Euen now, as you would saie in a moment,
or in remembrance or remorse for our Sins have said, miserere Deus, Oh Lord have mercy upon us Like to the destruction threatened to the house of Jeroboam. 1. Kings 14. The house of Jeroboam shall be destroyed in that day. What? Eve now, as you would say in a moment,
but a roring, thundring sin (as his excellent Maiestie tearmed) it) nor of bloud, but of fire and brimstone, a whole penuarie and store-house of sin, wherin was proditiō, perdition, deperdition, al congested and heaped vp in on.
but a roaring, thundering since (as his excellent Majesty termed) it) nor of blood, but of fire and brimstone, a Whole penuarie and storehouse of since, wherein was prodition, perdition, deperdition, all congested and heaped up in on.
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But the goodwil of him that sat in the bush (as Moyses spake) (the bush that flamed but consumed not) & the compassion of his sonn, who waded in the midst of the firie fornace of Babylon, deliuered vs as the bush,
But the goodwill of him that sat in the bush (as Moses spoke) (the bush that flamed but consumed not) & the compassion of his son, who waded in the midst of the firy furnace of Babylon, Delivered us as the bush,
For at that very time when they said of our soules, There is noe help for them in their God, there there thus would wee haue it, their stratageme being as ripe as the mellowest sommer ▪ fruit, there wanting nothing in the world but the last hand to act it, at that very time (that God maie be al in al,
For At that very time when they said of our Souls, There is no help for them in their God, there there thus would we have it, their stratagem being as ripe as the mellowest summer ▪ fruit, there wanting nothing in the world but the last hand to act it, At that very time (that God may be all in all,
and that the honour may be wholy his without anie thought of copartnership) were al these machinations of theirs desolated, discomfited, and defeated:
and that the honour may be wholly his without any Thought of copartnership) were all these machinations of theirs desolated, discomfited, and defeated:
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And notwithstanding their vowed and dejerated secresie, their threefold bond of keeping counsaile, religion, oath, sacrament, [ You shal sweare by the blessed Trinitie,
And notwithstanding their vowed and dejerated secrecy, their threefold bound of keeping counsel, Religion, oath, sacrament, [ You shall swear by the blessed Trinity,
and the holie sacrament, that neither directly nor indirectlie, by word nor circumstance &c ] Yet was their worke of darknes discouered, their Troian horse of the most barbarous villanie that euer eare hard opened, their Labyrint, their dungeon, their hel of secresy,
and the holy sacrament, that neither directly nor indirectly, by word nor circumstance etc. ] Yet was their work of darkness discovered, their Trojan horse of the most barbarous villainy that ever ear hard opened, their Labyrinth, their dungeon, their hell of secrecy,
at what time (that the word of the Psalme may euer be verified, dedisti metuētibus te significationē ut fugiant a facie arcus, that he wil euer giue warning to his seruāts to flie from a flash of powder before it cōmeth) from one of this Plutoes band is a letter sēt to a Noble, thrice noble Lord (whose memory be euerblest) that letter not kept but imparted where it was fit, examined, skanned ouer againe & againe;
At what time (that the word of the Psalm may ever be verified, dedisti metuētibus te significationē ut Fortnight a fancy arcus, that he will ever give warning to his Servants to fly from a flash of powder before it comes) from one of this Plutoes band is a Letter sent to a Noble, thrice noble Lord (whose memory be euerblest) that Letter not kept but imparted where it was fit, examined, scanned over again & again;
J now aske in the language of the 9. Psalme rendred by Tremelius, Oinimice absolutae nesūt vastitates in aeternum? an ciuitates extirpasti? Haue thy desolations sped? (so maie they euer speed,
J now ask in the language of the 9. Psalm rendered by Tremelius, Oinimice absolutae nesunt vastitates in aeternum? an Civitates extirpasti? Have thy desolations sped? (so may they ever speed,
& thus bee thy handie ▪ workes alwaies prospered) hast thou spoiled, and gotten possession? Quies cite & videte, if there bee any sparke of grace left in you, giue ouer your deuilish practisings.
& thus be thy handy ▪ works always prospered) hast thou spoiled, and got possession? Quies Cite & Videte, if there be any spark of grace left in you, give over your devilish practisings.
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O Lord al wisdome goodnes, saluation in disclosing and dispersing the hole of those aspes belongeth vnto thee, thine is the honor and thankes, wee take to our selues noe part of thy glorie.
Oh Lord all Wisdom Goodness, salvation in disclosing and dispersing the hold of those asps belongeth unto thee, thine is the honour and thanks, we take to our selves no part of thy glory.
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— Et coniurati veniunt in praelia venti, the winds and waues fight, and pugnat orbis terrarum, al the creatures in the world fight to take vengance of his enimies; himselfe fighteth for vs:
— Et coniurati veniunt in Praetia venti, the winds and waves fight, and Pugnat Orbis terrarum, all the creatures in the world fight to take vengeance of his enemies; himself fights for us:
To this God, the author and finisher of al our welfare, Father, Sonne, and holy Ghost, be ascribed almight and Maiestie, praise and thanksgiuing, this daie and al the daies of our life, in our Chambers at home,
To this God, the author and finisher of all our welfare, Father, Son, and holy Ghost, be ascribed almight and Majesty, praise and thanksgiving, this day and all the days of our life, in our Chambers At home,
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and abroad in our Churches, for our time and throughout al the generations of our Childrens children after vs, til Christs comming in the cloudes. Amen, Amen. FINIS.
and abroad in our Churches, for our time and throughout all the generations of our Children's children After us, till Christ coming in the Clouds. Amen, Amen. FINIS.
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