Vitis Palatina A sermon appointed to be preached at VVhitehall vpon the Tuesday after the mariage of the Ladie Elizabeth her Grace. By the B. of London.
And whence should I rather draw my blessing, then from that Psalme (of all others) the promptuary and store-house of all blessing? from euery corner wherof,
And whence should I rather draw my blessing, then from that Psalm (of all Others) the promptuary and storehouse of all blessing? from every corner whereof,
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and concludeth in the last with that which concludeth and compendiateth all blessing, peace vpon Israel. The subiect of all this blessing is Timentes Dominum, they that fedre the Lord.
and Concludeth in the last with that which Concludeth and compendiateth all blessing, peace upon Israel. The Subject of all this blessing is Fearing Dominum, they that fedre the Lord.
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In himselfe, his wife, his children, his posterity, in the Church, the City, the whole common-wealth, in all that belongeth vnto him, or that he belongeth vnto.
In himself, his wife, his children, his posterity, in the Church, the city, the Whole commonwealth, in all that belongeth unto him, or that he belongeth unto.
2 the attribute, sicut vitis, as a vine &c. Vxor tua, may well be the subiect of the proposition, for it is the subiect, the prior terminus, the NONLATINALPHABET, that is substantiall, fundamentall terme of all mankind, NONLATINALPHABET, the gate of entrance into liuing. Hence began the world;
2 the attribute, sicut vitis, as a vine etc. Vxor tua, may well be the Subject of the proposition, for it is the Subject, the prior terminus, the, that is substantial, fundamental term of all mankind,, the gate of Entrance into living. Hence began the world;
Therfore was Heua called mater viuentium, the mother of the liuing; quia mortali generei immortalitatem parit, she is the meanes to continue a kind of immortalitie amongst the mortall sonnes of men.
Therefore was Heua called mater viuentium, the mother of the living; quia mortali generei immortalitatem parit, she is the means to continue a kind of immortality among the Mortal Sons of men.
nor mas laesus, a male with maime and imperfection, (philosophy speaketh too dully:) but out of the counsel and skill and workemanship of almighty God;
nor mass Laesus, a male with maim and imperfection, (philosophy speaks too dully:) but out of the counsel and skill and workmanship of almighty God;
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The beginning of Families, Cities, Countries, Continents, the whole habitable world, the militant, yea and triumphant Church, mater matris Ecclesiae, the mother of the mother Church, of no small part of the kingdome of heauen, is vxor tua, this subiect of my text, out of this combination it all springeth. No marriage, no men; no marriage, no saints.
The beginning of Families, Cities, Countries, Continents, the Whole habitable world, the militant, yea and triumphant Church, mater matris Ecclesiae, the mother of the mother Church, of no small part of the Kingdom of heaven, is vxor tua, this Subject of my text, out of this combination it all springs. No marriage, no men; no marriage, no Saints.
The wife is the mother of virgins that are no wiues; ( Laudo connubium quia generat virgines, saith Hierome NONLATINALPHABET) no generation, no regeneration;
The wife is the mother of Virgins that Are no wives; (Laudo Connubium quia generate Virgins, Says Jerome) no generation, no regeneration;
The parcels in vxor tua, are two, societas, society, fellowship, wife; and proprietas, propriety without copartnership, Thy wife. First, relation, wife, she must be the wife of an husband.
The parcels in vxor tua, Are two, Societas, society, fellowship, wife; and Propriety, propriety without copartnership, Thy wife. First, Relation, wife, she must be the wife of an husband.
For the spirit of GOD by the mouthes of holy men hath styled hir donum, and bonum, and Coronam, and gaudium, and gratiam super gratiam, a iewell of singular estimation.
For the Spirit of GOD by the mouths of holy men hath styled his Donum, and bonum, and crown, and gaudium, and gratiam super gratiam, a jewel of singular estimation.
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Adduxit Deus, GOD the pronubus, praesul Coniugij as Ambrose calleth him, the author of marriage, presented the man with this gift, brought it as his present:
Lead Deus, GOD the pronubus, Præsul Coniugij as Ambrose calls him, the author of marriage, presented the man with this gift, brought it as his present:
Cast this pearle before swine, let Manichees, and Marcionites, and Encratites, and Antichrists, those that preferre the doctrines of men, the doctrines of Deuils,
Cast this pearl before Swine, let manichees, and Marcionites, and Encratites, and Antichrists, those that prefer the doctrines of men, the doctrines of Devils,
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Onely I say with Saint Augustine, Bonum nuptiarum semper est bonum, The good of marriage from the beginning of the world euer was and to the end shalbe good.
Only I say with Saint Augustine, Bonum nuptiarum semper est bonum, The good of marriage from the beginning of the world ever was and to the end shall good.
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not vxor vestra, one woman to many men, against the doctrine of the Nicolaitans: not vxores tuae, many women to one man, against the encrochment of Lamech:
not vxor Vestra, one woman to many men, against the Doctrine of the Nicolaitans: not vxores tuae, many women to one man, against the encroachment of Lamech:
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not mulier multivola, a woman that will haue many men, not mulier vniuira, (which was Hieromes tearme of Hieromes time) a woman that must haue one man besides her husband.
not mulier multivola, a woman that will have many men, not mulier vniuira, (which was Jerome's term of Jerome's time) a woman that must have one man beside her husband.
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and disioyned in priuate chambers? more truly, quo modo, quos coniunxit Deus, disiunxit diabolus? how doth the Lord ioyne vs and the deuill seuer vs? I haue done with the subiect.
and disjoined in private chambers? more truly, quo modo, quos coniunxit Deus, disiunxit diabolus? how does the Lord join us and the Devil sever us? I have done with the Subject.
nor iumentum, though iumenta our cattle in their kinde bee adiumenta infirmitatis nostrae, helpes to our wants,) but sustentaculum, fulcrum, adminiculum, a support or stay.
nor iumentum, though Iumenta our cattle in their kind be adiumenta infirmitatis Nostrae, helps to our Wants,) but sustentaculum, fulcrum, adminiculum, a support or stay.
that is not all, but simile, as like as bone may bee to bone, flesh to flesh, ISHA to ISH, that is woman to man. Will you haue a fuller commentary? Simile sui, that which is contra ipsum, not contrary,
that is not all, but simile, as like as bone may be to bone, Flesh to Flesh, ISHA to ISH, that is woman to man. Will you have a fuller commentary? Simile sui, that which is contra ipsum, not contrary,
coram ipso, as a glasse that reflecteth and returneth vpon a man his owne image, that is, quasi alter ipse, ipse coram se, an other selfe, him selfe before himselfe.
coram ipso, as a glass that reflecteth and returns upon a man his own image, that is, quasi alter ipse, ipse coram se, an other self, him self before himself.
and must remember that bonum coniugium, sed à iugo tractum, in marriage is an yoke) in the participation of good things, in society of offices, in coniugall faith, indissoluble couenant, (that is particeps foederis ) in parity of religion.
and must Remember that bonum Marriage, sed à Jugo tractum, in marriage is an yoke) in the participation of good things, in society of Offices, in conjugal faith, indissoluble Covenant, (that is particeps Fœderis) in parity of Religion.
Si acceperit Iacob vxorem de filiabus Heth, vt quid mihi vita? If Iacob take a wife of the daughters of Heth, what auaileth it me to liue? Numquid non est in filiabus fratrum tuorum & in omni populo tuo mulier? Is there never a wife amongst the daughters of thy brethren,
Si acceperit Iacob vxorem de filiabus Heth, vt quid mihi vita? If Iacob take a wife of the daughters of Heth, what avails it me to live? Numquid non est in filiabus fratrum tuorum & in omni populo tuo mulier? Is there never a wife among the daughters of thy brothers,
Nulla arbor praeter vetitam? Is there no tree but the forbidden tree? No frend and companion of the life of man but a foe? no helper but a tempter and moouer to euill? It is a deuise of the Rabbins,
Nulla arbour praeter vetitam? Is there no tree but the forbidden tree? No friend and Companion of the life of man but a foe? no helper but a tempter and mover to evil? It is a devise of the Rabbis,
and that if you take out NONLATINALPHABET and NONLATINALPHABET, jod and He, whereof that name consisteth, there remaineth nothing but NONLATINALPHABET ignis, ignis, the fire of dissension and brawle, which burneth and consumeth to the fire of hell.
and that if you take out and, jod and He, whereof that name Consisteth, there remains nothing but ignis, ignis, the fire of dissension and brawl, which burns and consumeth to the fire of hell.
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and malignant are the effects which issue from them. But I must not rest here. I must seeke my patterne from abroade, from some of the parts of nature.
and malignant Are the effects which issue from them. But I must not rest Here. I must seek my pattern from abroad, from Some of the parts of nature.
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where so fitly as amongst trees? A tree and a man or a woman how neerely doe they symbolize? The roote of the tree, is the mouth to conuey in nourishment;
where so fitly as among trees? A tree and a man or a woman how nearly do they symbolise? The root of the tree, is the Mouth to convey in nourishment;
but to amend that infirmity, according to the rule of the Scripture, Let him awell with the wife as with the weaker vessell NONLATINALPHABET, according to knowledge and discretion? Lastly, all this is fully recompensed with the liquor and bloud of the grape, the sweet nectar and comfort of life that floweth from it.
but to amend that infirmity, according to the Rule of the Scripture, Let him awell with the wife as with the Weaker vessel, according to knowledge and discretion? Lastly, all this is Fully recompensed with the liquour and blood of the grape, the sweet nectar and Comfort of life that flows from it.
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Sicut vitis. Will you be pleased to obserue by the way what a paradise and second garden of the Lord the wisdom of God planteth in Oeconomy, in the house and family of a married man:
Sicut vitis. Will you be pleased to observe by the Way what a paradise and second garden of the Lord the Wisdom of God plants in Oeconomy, in the house and family of a married man:
wherin there are two trees, as in that ancient garden, of principall note, the vine, and the oliue in the words following, that is, the wife and the children:
wherein there Are two trees, as in that ancient garden, of principal note, the vine, and the olive in the words following, that is, the wife and the children:
the one as the tree of knowledge of good and euill (for I confesse both these are in marriage:) the other as the tree of life, for a man liueth in his children.
the one as the tree of knowledge of good and evil (for I confess both these Are in marriage:) the other as the tree of life, for a man lives in his children.
medicamentum Evangelicum, the physicke of that good Samaritan in the Gospell, wherein there was morsus & mollities, a corrodent and lenient, compunction and consolation; a NONLATINALPHABET, bitter-sweet.
medicamentum Evangelical, the physic of that good Samaritan in the Gospel, wherein there was Morsus & mollities, a corrodent and lenient, compunction and consolation; a, bittersweet.
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They are mentioned in the next words to my text, filij in circuitu mensae, children round about the table, satellitium filiorum a gard, a garland, a wreath of children about the bord,
They Are mentioned in the next words to my text, filij in circuitu mensae, children round about the table, satellitium Filiorum a guard, a garland, a wreathe of children about the board,
as angeli in circuitu throni Dei, a garland of Angels about the throne of God, or stellae in circuitu poli arctici, a garland of starres about the North-pole.
as angeli in circuitu Thrones Dei, a garland of Angels about the throne of God, or Star in circuitu Polis arctici, a garland of Stars about the North pole.
Alcibiades asked Socrates how he could endure the skolding of Xantippe: Socrates asked him againe, how hee could endure glottientes gallinas, the noise of his hens.
Alcibiades asked Socrates how he could endure the scolding of Xantippe: Socrates asked him again, how he could endure glottientes gallinas, the noise of his hens.
It is actio naturae, perfectum opus viuentium, the action of nature, and perfit worke of all that hath life, generare, procreare sibi simile, to bring foorth their like.
It is actio naturae, perfectum opus viuentium, the actium of nature, and perfect work of all that hath life, generare, procreare sibi simile, to bring forth their like.
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To leaue a seede behind, to preserue their species, to continue their name and posterity vpon earth, to represent and shadow in some sort immortality, by deriuing life from the root into the branches, from the father vnto the sonne,
To leave a seed behind, to preserve their species, to continue their name and posterity upon earth, to represent and shadow in Some sort immortality, by deriving life from the root into the branches, from the father unto the son,
Meane time we sing the song of the Vine: many a cheerefull song may we sing hereafter of the oliue branches. Many a welcome messenger be blessed from God and man,
Mean time we sing the song of the Vine: many a cheerful song may we sing hereafter of the olive branches. Many a welcome Messenger be blessed from God and man,
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for bringing vs tidings, a childe is borne. And as now the matter and ditty of our song is, vinea facta est in cornu filio olei, that is to say, in colle pingui, our vine is planted in a fat and fruitfull soile, husbanded and drest by the hand of God & man,
for bringing us tidings, a child is born. And as now the matter and ditty of our song is, vinea facta est in cornu filio olei, that is to say, in colle pingui, our vine is planted in a fat and fruitful soil, husbanded and dressed by the hand of God & man,
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Therefore the prime care of the husbandman is, when his vine is nubilis of ripenesse and groweth for marriage, (as the Poet describeth it, " Adulta vitium propagine " altas maritat populos)
Therefore the prime care of the husbandman is, when his vine is nubilis of ripeness and grows for marriage, (as the Poet Describeth it, " Adulta Vitium propagine " altas maritat populos)
And albeit the glory and splendor of the moone be in the furthest distance from the sunne ▪ yet the greatest glory and grace of a woman, is when she is nearest to her husband.
And albeit the glory and splendour of the moon be in the furthest distance from the sun ▪ yet the greatest glory and grace of a woman, is when she is nearest to her husband.
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the one is to high, the other to low, but in a middle and equall place betwixt both, that is, in lateribus, deuexis, declinationibus, the sides or descents of the house.
the one is to high, the other to low, but in a middle and equal place betwixt both, that is, in lateribus, deuexis, declinationibus, the sides or descents of the house.
The sonne of Sirach assigneth her her right place, when she standeth vt lucerna splendens super candelabrum sanctum, as a bright candle vppon an holy candlesticke.
The son of Sirach assigneth her her right place, when she Stands vt Lucerne splendens super candelabrum sanctum, as a bright candle upon an holy candlestick.
If you call to minde, you shall finde that the place of the woman from her first creation was the sides of the house. First you will not deny vnto mee,
If you call to mind, you shall find that the place of the woman from her First creation was the sides of the house. First you will not deny unto me,
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Lastly, a bone from the left side, to put the woman in minde that by reason of her frailty and infirmity she standeth in need of both the one and the other, from her husband. To conclude my discourse;
Lastly, a bone from the left side, to put the woman in mind that by reason of her frailty and infirmity she Stands in need of both the one and the other, from her husband. To conclude my discourse;
but remember the maime that was sometimes made in his side, & desireth to repaire it? repetit costam suam, he requireth and fetcheth backe the rib that was taken from him.
but Remember the maim that was sometime made in his side, & Desires to repair it? repetit costam suam, he requires and Fetches back the rib that was taken from him.
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Meanewhile, if aches, or stiches, or plewrisies, or other the like maladies befall the man by reason of his side; let him remember they came from himselfe, thence they had their beginning,
Meanwhile, if aches, or Stitches, or plewrisies, or other the like maladies befall the man by reason of his side; let him Remember they Come from himself, thence they had their beginning,
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I am sure the hearts of the Iesuites are full of malice, the heads of the Iesuites full of deuise, the hands of the Iesuites full of practise, the bookes of the Iesuites full of principles and bloudy perswasions:
I am sure the hearts of the Iesuites Are full of malice, the Heads of the Iesuites full of devise, the hands of the Iesuites full of practice, the books of the Iesuites full of principles and bloody persuasions:
But thrice blessed be the name of our gratious God, our vine is placed by the sides of her house, she is where she should be, vitis pergulana, a vine vpon her frame.
But thrice blessed be the name of our gracious God, our vine is placed by the sides of her house, she is where she should be, vitis pergulana, a vine upon her frame.
a branch of that true vine, Ioh. 15. 1. planted and drest by him that is there the true husbandman, comforted with the sunne and raine of his principall benedictions both from heauen and earth,
a branch of that true vine, John 15. 1. planted and dressed by him that is there the true husbandman, comforted with the sun and rain of his principal benedictions both from heaven and earth,
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not a pallace, but a sanctuary for piety & religion, a Gods house. So as our vine is not only vitis pergulana a vine vpon a frame or vitis parietaria a vine vpon a wall,
not a palace, but a sanctuary for piety & Religion, a God's house. So as our vine is not only vitis pergulana a vine upon a frame or vitis parietaria a vine upon a wall,
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The Lord vphold for euer & keepe from dilapidation and decay these sides of the house, and make them as an vnuanquishable fort against the impressions and assaults of all aduersary forces, that it neuer be heard of vpon the earth, Posuerunt eam in ruinam & aceruum lapidum, they haue laid this house in a ruine and an heape of stones;
The Lord uphold for ever & keep from dilapidation and decay these sides of the house, and make them as an unvanquishable fort against the impressions and assaults of all adversary forces, that it never be herd of upon the earth, Posuerunt eam in ruinam & aceruum lapidum, they have laid this house in a ruin and an heap of stones;
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as impregnable as the tower of Dauid, Cuius fundamenta in montibus sanctis, the foundations whereof are vpon the two mountaines of the euerlasting might and mercy of God.
as impregnable as the tower of David, Cuius Fundamenta in montibus sanctis, the foundations whereof Are upon the two Mountains of the everlasting might and mercy of God.
Neuer then may the windes and tempests of forraine persequutions infest, neuer the raine and flouds of domesticall dissension disquiet this house, neuer may the gates of hell it selfe,
Never then may the winds and tempests of foreign persecutions infest, never the rain and floods of domestical dissension disquiet this house, never may the gates of hell it self,
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neither that nethermost of the deuill and his angels, neither this hell vpon earth, the practises and complots of Iesuites and their confederates preuaile against it.
neither that nethermost of the Devil and his Angels, neither this hell upon earth, the practises and complots of Iesuites and their confederates prevail against it.
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How doe the wordes of the 80. Psalme from the 8. verse fitte my purpose throughout? Vineam de Aegypto transtulisti &c. Thou art remoouing a vine out of England.
How do the words of the 80. Psalm from the 8. verse fit my purpose throughout? Vineam de Egypt transtulisti etc. Thou art removing a vine out of England.
and the blessing vpon Rebecca make vp the measure, Grow into thousand thousands, and thy seed possesse the gate of thine enemies. And finally the Lord blesse the roote, (both the one and the other) that bare this vine, indeed the roote that beareth vs all, whereof we say daily, Vnder his shadow we shall be safe.
and the blessing upon Rebecca make up the measure, Grow into thousand thousands, and thy seed possess the gate of thine enemies. And finally the Lord bless the root, (both the one and the other) that bore this vine, indeed the root that bears us all, whereof we say daily, Under his shadow we shall be safe.
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if euer there were a time of praiers and supplications for our selues, for all men, especially for kings, if euer for kings, especially for kings that adore not the beast, especially that king that hath angred and prouoked the beast by fighting against him, especially that beast that is singularis fera, the beast of beasts, the wild boare of the forrest, wilder then the wildernesse it selfe, that will not be held nor emparked within any lawes or limits of God or man, that breaketh forth into an vnbounded soueraignty and dominion ouer all the princes and nations of the earth:
if ever there were a time of Prayers and supplications for our selves, for all men, especially for Kings, if ever for Kings, especially for Kings that adore not the beast, especially that King that hath angered and provoked the beast by fighting against him, especially that beast that is singularis fera, the beast of beasts, the wild boar of the forest, wilder then the Wilderness it self, that will not be held nor emparked within any laws or Limits of God or man, that breaks forth into an unbounded sovereignty and dominion over all the Princes and Nations of the earth:
cs av a-acp vbdr dt n1 pp-f n2 cc n2 p-acp po12 n2, p-acp d n2, av-j p-acp n2, cs av p-acp n2, av-j p-acp n2 cst vvb xx dt n1, av-j cst n1 cst vhz vvd cc vvd dt n1 p-acp vvg p-acp pno31, av-j d n1 cst vbz fw-la fw-fr, dt n1 pp-f n2, dt j n1 pp-f dt n1, jc cs dt n1 pn31 n1, cst vmb xx vbi vvn ccx vvn p-acp d n2 cc n2 pp-f np1 cc n1, cst vvz av p-acp dt j n1 cc n1 p-acp d dt n2 cc n2 pp-f dt n1:
Priests, I meane, and their proselytes, legions of recusants within this kingdome, neglect them not. They digge at the very root of soueraignty and regality, the allegiance of your subiects:
Priests, I mean, and their Proselytes, legions of recusants within this Kingdom, neglect them not. They dig At the very root of sovereignty and regality, the allegiance of your Subjects:
n2, pns11 vvb, cc po32 n2, n2 pp-f n2 p-acp d n1, vvb pno32 xx. pns32 vvb p-acp dt j n1 pp-f n1 cc n1, dt n1 pp-f po22 n2-jn:
The gaine of the Pope, is the losse of the King. Recusants of our Churches for the present, hereafter they will proue recusants of their soueraigne; Nolumus hunc regnare super nos.
The gain of the Pope, is the loss of the King. Recusants of our Churches for the present, hereafter they will prove recusants of their sovereign; Nolumus hunc Reign super nos.
But whatsoeuer be done with the foxes, yet from the teeth of that efferous beast, from the tuske of the wild bore, from the sucking and drawing of Romish horse-leaches, from the bloud-thirsty dropsie of Antichrist and his adherents, from the cursed Assasinates of Iesuites and their darke disciples, from the peremptory knife of Popish, worse then paganish, pruners, ô thou that art the root & generation of Dauid preserue our root and all his generation, together with his most glorious stemme. And the vine that is now parting from them,
But whatsoever be done with the foxes, yet from the teeth of that efferous beast, from the tusk of the wild boar, from the sucking and drawing of Romish Horseleeches, from the bloodthirsty dropsy of Antichrist and his adherents, from the cursed Assassinates of Iesuites and their dark Disciples, from the peremptory knife of Popish, Worse then paganish, pruners, o thou that art the root & generation of David preserve our root and all his generation, together with his most glorious stem. And the vine that is now parting from them,
cc-acp r-crq vbb vdn p-acp dt n2, av p-acp dt n2 pp-f d j n1, p-acp dt n1 pp-f dt j vvd, p-acp dt j-vvg cc vvg pp-f jp n2, p-acp dt j n1 pp-f np1 cc po31 n2, p-acp dt j-vvn vvz pp-f np2 cc po32 j n2, p-acp dt j n1 pp-f j, av-jc cs j, n2, uh pns21 cst n1 dt n1 cc n1 pp-f np1 vvb po12 vvi cc d po31 n1, av p-acp po31 av-ds j vvi. cc dt n1 cst vbz av vvg p-acp pno32,
Let all the miscreants, reprobates, Rauaillacs vpon the face of the earth receiue their prohibition and charge from thy mouth, Touch not mine annointed ones, and doe my chosen no harme.
Let all the miscreants, Reprobates, Rauaillacs upon the face of the earth receive their prohibition and charge from thy Mouth, Touch not mine anointed ones, and do my chosen no harm.
vvb d dt n2, n2-jn, npg1 p-acp dt n1 pp-f dt n1 vvb po32 n1 cc n1 p-acp po21 n1, vvb xx po11 vvd pi2, cc vdb po11 j-vvn dx n1.
And let all that heare mee this day (thousands and millions that heare mee not doe no lesse) call heauen and earth to witnesse, that from the ground of their hearts, in singlenes and vprightnes of soule, they say and redouble in the eares of God & his holy Angels, Amen, Amen.
And let all that hear me this day (thousands and millions that hear me not doe no less) call heaven and earth to witness, that from the ground of their hearts, in singleness and uprightness of soul, they say and redouble in the ears of God & his holy Angels, Amen, Amen.
cc vvb d cst vvb pno11 d n1 (crd cc crd d vvi pno11 xx n1 av-dx av-dc) vvb n1 cc n1 pc-acp vvi, cst p-acp dt n1 pp-f po32 n2, p-acp n1 cc n1 pp-f n1, pns32 vvb cc vvi p-acp dt n2 pp-f np1 cc po31 j n2, uh-n, uh-n.
This Psalme was the Psalme for the day, being the ninth day of the moneth, and for that morning seruice, wherein our Churches receiued the first publication of newes. Psal. 45. 6.
This Psalm was the Psalm for the day, being the ninth day of the Monn, and for that morning service, wherein our Churches received the First publication of news. Psalm 45. 6.
d n1 vbds dt n1 p-acp dt n1, vbg dt ord n1 pp-f dt n1, cc p-acp d n1 n1, c-crq po12 n2 vvn dt ord n1 pp-f n1. np1 crd crd
