Lamentations for the death of the late illustrious Prince Henry: and the dissolution of his religious familie Two sermons: preached in his Highnesse chappell at Saint Iames, on the 10. and 15. day of Nouember, being the first Tuesday and Sunday after his decease. By Daniel Price, chaplaine then in attendance.
I know it is contrary to the grounds of Art, presently, at the first entrance, to hoise vp sayles in such a sea of lamentation and sorrow: But miserie obserues no rules of Oratory, and therefore without any further Proeme, wee should all take vp that Elegy of Dauid, 2 Sam. 1. O noble Israel, he is slaine vpon thy high places!
I know it is contrary to the grounds of Art, presently, At the First Entrance, to hoist up sails in such a sea of lamentation and sorrow: But misery observes no rules of Oratory, and Therefore without any further Proem, we should all take up that Elegy of David, 2 Sam. 1. Oh noble Israel, he is slain upon thy high places!
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Alas, no lamentation will sit our losse, a deluge of teares is little enough to beare the arke of our sorrow. Austin is sayd to weepe a shoure of teares, Ambrose a flood of tears; but you will tell me, Rhetorie intur Patres: I am sure Ieremy wished for a fountaine of teares,
Alas, no lamentation will fit our loss, a deluge of tears is little enough to bear the Ark of our sorrow. Austin is said to weep a shower of tears, Ambrose a flood of tears; but you will tell me, Rhetorie intur Patres: I am sure Ieremy wished for a fountain of tears,
and my sorrowing & louing brother hath brought you a Saboath dayes iourney towards this Fountaine, him I follow with paces of lamentation and loue, and with as faithfull as sorrowfull obseruance, to his memory,
and my sorrowing & loving brother hath brought you a Sabbath days journey towards this Fountain, him I follow with paces of lamentation and love, and with as faithful as sorrowful observance, to his memory,
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Hypocrisie is a true Pharisie, but griefe is a bad Scribe, expect neither order nor matter, sorrow hath deuided such shares among vs, the scattered sheepe and flocke of this fold, that our soules are euen deuided within vs.
Hypocrisy is a true Pharisee, but grief is a bad Scribe, expect neither order nor matter, sorrow hath divided such shares among us, the scattered sheep and flock of this fold, that our Souls Are even divided within us
But this an extraordinary word, it is the alarum to a battel, the voice of a Trumpet, an Earthquake, shaking the Pillars of the Earth, I will smite the shepheard,
But this an extraordinary word, it is the alarm to a battle, the voice of a Trumpet, an Earthquake, shaking the Pillars of the Earth, I will smite the shepherd,
But who is able to beare his blow? who is able to stand before him if he be angry? by the least of his blowes wee are cut downe, dryed vp, and withered.
But who is able to bear his blow? who is able to stand before him if he be angry? by the least of his blows we Are Cut down, dried up, and withered.
how long wilt thou proceed in anger against the sheep of this pasture? But the stroke is greater, more grieuous, it is falne vpon the shepheard, the guider, the glory, the Prince of the people: I will smite the shepheard.
how long wilt thou proceed in anger against the sheep of this pasture? But the stroke is greater, more grievous, it is fallen upon the shepherd, the guider, the glory, the Prince of the people: I will smite the shepherd.
Wolues haue dens, Foxes holes, Birds of the heauen nests; but Sheepe wander out of the way in the wildernesse, Errant in montibus agni, they haue no Citie to dwell in.
Wolves have dens, Foxes holes, Birds of the heaven nests; but Sheep wander out of the Way in the Wilderness, Errant in montibus agni, they have no city to dwell in.
Poore creatures, when they are strongest together they haue no meanes to withstand the incursions & inuasions of the Wolues; but the Text stirreth vp more sense of sorrow: The sheepe shall be scattered.
Poor creatures, when they Are Strongest together they have no means to withstand the incursions & invasions of the Wolves; but the Text stirs up more sense of sorrow: The sheep shall be scattered.
as Dauid speaketh, either gone astray, like the sheep that perished, or as Christ speketh, as sheepe prouided for the slaughter. Scattered they must be:
as David speaks, either gone astray, like the sheep that perished, or as christ Speaketh, as sheep provided for the slaughter. Scattered they must be:
first, the death of the Shepheard: secondly, the dispersion of the sheepe. The death of the shepheard, plainely in these words, I will smite the Shepheard:
First, the death of the Shepherd: secondly, the dispersion of the sheep. The death of the shepherd, plainly in these words, I will smite the Shepherd:
Looke vpon, first, The person smiting, I will smite: secondly, The person smitten, I will smite the Shepheard. Secondly, in the dispersion of the sheepe, in these words, and the sheepe shall be scattered, obserue,
Look upon, First, The person smiting, I will smite: secondly, The person smitten, I will smite the Shepherd. Secondly, in the dispersion of the sheep, in these words, and the sheep shall be scattered, observe,
Ioel in his day of darkenesse, and blacknesse, repeateth no other affections of the Lord, but these, the Lord is gracious and mercifull, slow to anger,
Joel in his day of darkness, and blackness, repeateth no other affections of the Lord, but these, the Lord is gracious and merciful, slow to anger,
The Psalmist giues God these titles, the Lord is strong and patient, there is hony in the Lyon, sweetnesse in strength, he is not onely strong and patient, but strong in patience, he doth foreslow his vials, and forbeare his vengeance, till the cart-roapes of sinne doe hurry downe his iudgements. It may be he will vpon long expectation cut away the lappe of our garment, as Dauid did by Saul, but it is a rare example, that hee proceedeth againstany,
The Psalmist gives God these titles, the Lord is strong and patient, there is honey in the lion, sweetness in strength, he is not only strong and patient, but strong in patience, he does foreslow his vials, and forbear his vengeance, till the Cart-ropes of sin do hurry down his Judgments. It may be he will upon long expectation Cut away the lap of our garment, as David did by Saul, but it is a rare Exampl, that he Proceedeth againstany,
hee might haue blasted them in their Spring, but he suffereth them to come to their Autumne; nay further, hee endured them till their owne loosenesse brought them to the fall of the leafe.
he might have blasted them in their Spring, but he suffers them to come to their Autumn; nay further, he endured them till their own looseness brought them to the fallen of the leaf.
It is the most vile and base condition of man, that when as God hath no other Fountaine then the fountaine of Grace in Zachary, nor other riches then the riches of his mercy in the Psalmes, nor other bowels then the bowels of compassion,
It is the most vile and base condition of man, that when as God hath no other Fountain then the fountain of Grace in Zachary, nor other riches then the riches of his mercy in the Psalms, nor other bowels then the bowels of compassion,
as the Psalmist threatneth, that Heauen shall afford millions of Angels; Hell, legions of wicked spirits; Orbs, and Arches of Heauen, Stars to fight in their order;
as the Psalmist threatens, that Heaven shall afford millions of Angels; Hell, legions of wicked spirits; Orbs, and Arches of Heaven, Stars to fight in their order;
and the earth his great artillery-yard, to send out Lice, Mice, Flyes, Wormes, the very Nissets, Palmerwormes, Locusts, Caterpillers, Cankerwormes, small creatures, yet great armies, as he calleth them in Ioel: hereby causing Iordan to runne backe, his mercy to retire,
and the earth his great Artillery-yard, to send out Lice, Mice, Flies, Worms, the very Nissets, Palmerworms, Locusts, Caterpillars, Cankerworms, small creatures, yet great armies, as he calls them in Joel: hereby causing Iordan to run back, his mercy to retire,
but as before, they cause the stroke, so afterwards they neglect the stroke, as if the iudgements of God were like to those Bruta fulmina among the Romanes, which,
but as before, they cause the stroke, so afterwards they neglect the stroke, as if the Judgments of God were like to those Bruta Thunderbolts among the Romans, which,
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nay, his very bowels yearne within him for sorrow, his affection can be no lesse, then of the mother of Lemuel, O my sonne, O the son of my wombe, O the sonne of my desires.
nay, his very bowels yearn within him for sorrow, his affection can be no less, then of the mother of Lemuel, Oh my son, Oh the son of my womb, Oh the son of my Desires.
yet, if a man will not turne, he will whet his sword, and bend his bow: acerbitatem poenae gladius, celeritatem designat arcus, saith Chrysostome: In vaine doe any attribute the inuentions of swords to the Lacedemonians, or of bowes, to the Scrythians, God hath prepared them, eius sunt arma, cuius sunt verba, ego percutiam.
yet, if a man will not turn, he will whet his sword, and bend his bow: acerbitatem Poenae gladius, celeritatem designat arcus, Says Chrysostom: In vain do any attribute the Inventions of swords to the Lacedaemonians, or of bows, to the Scrythians, God hath prepared them, eius sunt arma, cuius sunt verba, ego percutiam.
he it is that afterwards threatens, I will bring famine; I will bring the sword; I will bring the pestilence. In the ten plagues of Egipt; in the beginning of them his words be, In this thou shalt know that I am the Lord, I will smite. He is a man of War, in the same booke:
he it is that afterwards threatens, I will bring famine; I will bring the sword; I will bring the pestilence. In the ten plagues of Egypt; in the beginning of them his words be, In this thou shalt know that I am the Lord, I will smite. He is a man of War, in the same book:
Nay, the Lord of hosts and armies, often called in his own booke: Murraine of cattell is called his hand; Pestilence his sword; sicknesses his arrowes;
Nay, the Lord of hosts and armies, often called in his own book: Murrain of cattle is called his hand; Pestilence his sword; Sicknesses his arrows;
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by Rezin King of Aram in the raigne of Ahaz; by Zenacherib King of Ashur in the time of Hezekias; by the captaines of the Assyrians, who tooke Manasses captiue;
by Rezin King of Aram in the Reign of Ahaz; by Sennacherib King of Ashur in the time of Hezekias; by the Captains of the Assyrians, who took Manasses captive;
on the East the Moabits Ammorites, Assyrians; on the west side, the Philistines; on the North the Syrians, on the South the Aegiptians, Arabians, and Idumeans, all most infestuous to them,
on the East the Moabites Amorites, Assyrians; on the west side, the philistines; on the North the Syrians, on the South the egyptians, Arabians, and Idumeans, all most infestuous to them,
Naturall & beastly men, who make naturall causes the reasons of supernaturall euents, who to the wantonnesse of wit, adde wickednesse of will, and belike to those spoke of in the Psalmes, that talke presumptuously,
Natural & beastly men, who make natural Causes the Reasons of supernatural events, who to the wantonness of wit, add wickedness of will, and belike to those spoke of in the Psalms, that talk presumptuously,
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because they beleeue no more then they see, and feare no more then they feele, they goe no further then the presence, neuer goe into the priuy - chamber of Gods iudgements, second causes must remoue it from the first author.
Because they believe no more then they see, and Fear no more then they feel, they go no further then the presence, never go into the privy - chamber of God's Judgments, second Causes must remove it from the First author.
But I aske, as the Apostle doth, O thou man, who art thou that disputest with God? or rather, who art thou that deniest the prerogatiue of God? seeing he hath sayd, I doe strike; I will smite.
But I ask, as the Apostle does, Oh thou man, who art thou that Disputes with God? or rather, who art thou that deniest the prerogative of God? seeing he hath said, I do strike; I will smite.
In this our incomparable losse (of which though I shall neuer thinke or speake without an indiuidual companion, sorrow, & sorrow attended with the vtmost remembrance and reuerence limited vnder heauen) I may vrge this one part of my Text vnto them who neuer looking vp to heauens vnresistable stroke, doe complaine that eyther the want of care,
In this our incomparable loss (of which though I shall never think or speak without an Individu Companion, sorrow, & sorrow attended with the utmost remembrance and Reverence limited under heaven) I may urge this one part of my Text unto them who never looking up to heavens unresistable stroke, do complain that either the want of care,
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or skill in the Phisitians, shipwrackt all our hope in that blessed Arke the Prince. I stand not heere to dawbe, with vntempered Morter, neither to feare, nor flatter any;
or skill in the Physicians, shipwrecked all our hope in that blessed Ark the Prince. I stand not Here to daub, with untempered Mortar, neither to Fear, nor flatter any;
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let them looke vnto the poyson of their owne soules, the onely infection that brought this heauy affliction vpon vs. And whatsoeuer second causes there might be, let vs leaue the consideration thereof to them, to whom they belong:
let them look unto the poison of their own Souls, the only infection that brought this heavy affliction upon us And whatsoever second Causes there might be, let us leave the consideration thereof to them, to whom they belong:
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Could God forget to be gratious? would he in displeasure so smite Him, that was our ioy & hope? Yes, that he might more fully settle our hope vpon the true obiect, God himselfe.
Could God forget to be gracious? would he in displeasure so smite Him, that was our joy & hope? Yes, that he might more Fully settle our hope upon the true Object, God himself.
neither so sodainely as Iosias the dearling of God, who had no more warning then while an arrow made a doore in his breast for Death. But our Iosias was taken away in a seasonable, comfortable visitation,
neither so suddenly as Iosias the darling of God, who had no more warning then while an arrow made a door in his breast for Death. But our Iosias was taken away in a seasonable, comfortable Visitation,
when he was full of beautie, full of glory, full of pietie, full of Religion, full of admiration, full of lamentation. Beloued, in a word, as the Apostle speaketh;
when he was full of beauty, full of glory, full of piety, full of Religion, full of admiration, full of lamentation. beloved, in a word, as the Apostle speaks;
To haue smit a Wolfe, deuouring the sheepe, had bin mercy; to haue smitten one sheepe of the fold had bin iudgement with mercy, but to smite the shepheard may seeme iudgement and fury. In this houre & time of mourning, now we sit as in the shadow of death; it is fitter for you to feed on the tree of life, then on the tree of knowledge, & therefore I desire to confine my speech only vpon meditation; but the word shepheard leades me forth further then I thought, besides the waters of comfort. A shepheard was the first tradesman; though the second son of all the children of Adam; and after Abel many shepheards were in neer attendance vpon God. Saint Cyprian hath collected them,
To have smit a Wolf, devouring the sheep, had been mercy; to have smitten one sheep of the fold had been judgement with mercy, but to smite the shepherd may seem judgement and fury. In this hour & time of mourning, now we fit as in the shadow of death; it is fitter for you to feed on the tree of life, then on the tree of knowledge, & Therefore I desire to confine my speech only upon meditation; but the word shepherd leads me forth further then I Thought, beside the waters of Comfort. A shepherd was the First tradesman; though the second son of all the children of Adam; and After Abel many shepherds were in near attendance upon God. Saint Cyprian hath collected them,
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and hath the Catalogue of them. Abel Pastor outum fuit, fuerunt et Patriarchae pastores, suarum tandem familiarum principes; Pastor fuit Moses; Pastor Dauid, &c. In the beginning after the creation, in the olde Testament, God chose shepherds to be his seruants. In the beginning of the time of redemption, in the new Testament, Christ chose fishers to be his disciples: shepherds haue a solitary life; fishermen a watry life.
and hath the Catalogue of them. Abel Pastor outum fuit, fuerunt et Patriarchae Pastors, suarum tandem familiarum Princes; Pastor fuit Moses; Pastor David, etc. In the beginning After the creation, in the old Testament, God chosen shepherd's to be his Servants. In the beginning of the time of redemption, in the new Testament, christ chosen Fishers to be his Disciples: shepherd's have a solitary life; fishermen a watery life.
In shepherds the ancients haue hierogkiphically obserued contemplation, in fishermen lamentation. A shepherds life, saith Philo, is praeludium ad regnum; of which phrase Homer and other Grecians haue made vse:
In shepherd's the ancients have hierogkiphically observed contemplation, in fishermen lamentation. A shepherd's life, Says Philo, is praeludium ad Kingdom; of which phrase Homer and other Greeks have made use:
Elias, the Lords Seer, and you know what the spirit of Elias was, yet he taken from the cattell. But more then this, God the Father is called a shepherd in the Psalmes;
Elias, the lords Seer, and you know what the Spirit of Elias was, yet he taken from the cattle. But more then this, God the Father is called a shepherd in the Psalms;
you may the more wonder at the words percutiam Pastorē. Abel the first shepherd may be slaughtered; but this shepherd, by excellencie called the shepherd, he that is bonus Pastor, magnus pastor, Princeps Pastorum.
you may the more wonder At the words percutiam Pastorē. Abel the First shepherd may be slaughtered; but this shepherd, by excellency called the shepherd, he that is bonus Pastor, magnus pastor, Princeps Pastorum.
he whose head was fine as gold, whose lockes were curled, who had cheekes as a bed of spices, lips like lillies, hands as rings of Crysolites, legges as pillars of marble, whose countenance was as Lebanon, whose mouth as sweete things; who was wholly delectable: O my God;
he whose head was fine as gold, whose locks were curled, who had cheeks as a Bed of spices, lips like lilies, hands as rings of Crysolites, legs as pillars of Marble, whose countenance was as Lebanon, whose Mouth as sweet things; who was wholly delectable: Oh my God;
In his birth persecuted by Tyrants; in his life tempted by diuels; at his death apprehended by Traytors; scourged & spitte vpon by souldiers; vile fied more then a murtherer;
In his birth persecuted by Tyrants; in his life tempted by Devils; At his death apprehended by Traitors; scourged & spit upon by Soldiers; vile fied more then a murderer;
vpon Christ, who was primogenitus, nay, vnigenitus, the beloued son, the Doctor of his people, the Shepheard of his sheepe, the Lambe of God, the Lyon of Iuda, the expresse Character of his Father, the light of the Gentiles, glory of his people Israel; the hands of his persecutors are lifted vp,
upon christ, who was Primogenitus, nay, Unigenitus, the Beloved son, the Doctor of his people, the Shepherd of his sheep, the Lamb of God, the lion of Iuda, the express Character of his Father, the Light of the Gentiles, glory of his people Israel; the hands of his persecutors Are lifted up,
and almost ouerwhelmes, with the dart of vengeance that strikes into the heart of a kingdome, by taking away the chosen seruants of God, the chosen shepheards of the world, such as are Kings & Princes, who as Christ communicated of mans miserie,
and almost overwhelms, with the dart of vengeance that strikes into the heart of a Kingdom, by taking away the chosen Servants of God, the chosen shepherds of the world, such as Are Kings & Princes, who as christ communicated of men misery,
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all singing men and singing women lament him to his day, and neuer the like mourning as that of Hadadrimmon in the valley of Megiddo; yet Iosias must be smitten.
all singing men and singing women lament him to his day, and never the like mourning as that of Hadadrimmon in the valley of Megiddo; yet Iosias must be smitten.
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Non similis, for his memorable lamentation, yet the right hand of the Almighty spared not Iosias. In the Chronicles of all the Kings, from Saul to Zedekiah, containing fourteene generations and forty Kings, there was not one that gaue or tooke the like example of perfection. For as among the bad, Rehoboam did ill, Ieroboam worse, Omri worse then he, Ahab worse then all;
Non Similis, for his memorable lamentation, yet the right hand of the Almighty spared not Iosias. In the Chronicles of all the Kings, from Saul to Zedekiah, containing fourteene generations and forty Kings, there was not one that gave or took the like Exampl of perfection. For as among the bad, Rehoboam did ill, Jeroboam Worse, Omri Worse then he, Ahab Worse then all;
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Dauid was a man after Gods owne heart, & Salomon his sonne for his wisedome, honor, riches and happines, exceeded his father Dauid, yet euery one of these had some scarre, some blots, some blemishes,
David was a man After God's own heart, & Solomon his son for his Wisdom, honour, riches and happiness, exceeded his father David, yet every one of these had Some scar, Some blots, Some blemishes,
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& casteth the arrowes in the fire, I say, why would he let the Archers shoot at King Iosias? It was the voyce of the King of Aram to his Captaines, concerning wicked King Ahab, fight ye neither against great nor small, but against the King;
& Cast the arrows in the fire, I say, why would he let the Archers shoot At King Iosias? It was the voice of the King of Aram to his Captains, Concerning wicked King Ahab, fight you neither against great nor small, but against the King;
When Dauid numbred the people, the people dyed, they suffered for his sinne, plectuntur Achiui; and Dauid cryeth, What haue they done? it is euen I that haue sinned, Is it not I that haue commanded to number the people? but these sheepe what haue they done? O Lord my God, I beseech thee, let thine hand be on me,
When David numbered the people, the people died, they suffered for his sin, plectuntur Achiui; and David Cries, What have they done? it is even I that have sinned, Is it not I that have commanded to number the people? but these sheep what have they done? O Lord my God, I beseech thee, let thine hand be on me,
the sinnes of those dayes I collect out of Zephany, to be strange and horride. In the front of the Prophecie you may see that he prophesied in the dayes of Iosias: in the second verse of that Chapter there is a fearefull destruction pronounced;
the Sins of those days I collect out of Zephany, to be strange and horrid. In the front of the Prophecy you may see that he prophesied in the days of Iosias: in the second verse of that Chapter there is a fearful destruction pronounced;
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such as in so few wordes, is not to be found in all the Prophets. It is a generall obseruation, that where we heare some strange desolation threatned, there is some strange abhomination committed. Obserue both here: first the desolation thretned;
such as in so few words, is not to be found in all the prophets. It is a general observation, that where we hear Some strange desolation threatened, there is Some strange abomination committed. Observe both Here: First the desolation threatened;
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a deluge and Cataclisme, a deuastation & desolation vnspeakable. The greatest plagues that euer came on the world were either the particular, in the Iudgements on Egipt; or the generall, in the drowning of the World. In Egipt, beside• flyes, and lice, and frogs, and darknesse, there was the killing of the first-borne, Murraine of Beasts, death of Fishes, by the water turned into bloud;
a deluge and Cataclysm, a devastation & desolation unspeakable. The greatest plagues that ever Come on the world were either the particular, in the Judgments on Egypt; or the general, in the drowning of the World. In Egypt, beside• flies, and lice, and frogs, and darkness, there was the killing of the firstborn, Murrain of Beasts, death of Fish, by the water turned into blood;
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In the drowning of the World, all mankinde was not destroyed, eight Soules were preserued, and although the beasts of the field, and fowles of the ayre perished,
In the drowning of the World, all mankind was not destroyed, eight Souls were preserved, and although the beasts of the field, and fowls of the air perished,
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yet I can no way collect the destruction of the fishes; those watry creatures kept their Colonyes. In Egipt, beasts and fishes were destroyed, not the fowles: In the floud, beasts and fowles, not the fishes; but in this, Man and Beast, Fish and Fowle, all things threatned to be destroyed from the earth.
yet I can no Way collect the destruction of the Fish; those watery creatures kept their Colonies. In Egypt, beasts and Fish were destroyed, not the fowls: In the flood, beasts and fowls, not the Fish; but in this, Man and Beast, Fish and Foul, all things threatened to be destroyed from the earth.
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In the 4. verse, there was a remnant of Baall in the land, resembling our Papists. Secondly, Priests and Chemarims, fit parallels to our Priests and Iesuits. Thirdly, in the 5. verse, there were some that sware by the Lord,
In the 4. verse, there was a remnant of Baal in the land, resembling our Papists. Secondly, Priests and Chemarims, fit parallels to our Priests and Iesuits. Thirdly, in the 5. verse, there were Some that sware by the Lord,
Sinnes were the cause of that threatned destruction, sinnes were the Cart-ropes, Engines, Pioners, the Earthquakes, Whirlewindes, Thunderbolts, finall downefall and funerall, and deuastation of that State.
Sins were the cause of that threatened destruction, Sins were the Cart-ropes, Engines, Pioneers, the Earthquakes, Whirlwinds, Thunderbolts, final downfall and funeral, and devastation of that State.
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For sinnes he doth stretch out his hand vpon Iudah, and vpon all the inhabitants of Ierusalem: for sinnes he doth worry the Sheepe, and smite the Shepheard. This is the first reason why Iosias is smitten.
For Sins he does stretch out his hand upon Iudah, and upon all the inhabitants of Ierusalem: for Sins he does worry the Sheep, and smite the Shepherd. This is the First reason why Iosias is smitten.
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his eyes should not see that euill. Euill must come but not in the dayes of Iosias. The word of the Lord is good, (saith Hezekias ) onely let peace be in my dayes.
his eyes should not see that evil. Evil must come but not in the days of Iosias. The word of the Lord is good, (Says Hezekias) only let peace be in my days.
The Israelites must be bond-slaues in the land of Egipt, but not till the Patriarkes sleepe in peace. Tenne Tribes shall be diuided from the twelue, yet Salomons eyes shall first be shut.
The Israelites must be bondslaves in the land of Egypt, but not till the Patriarchs sleep in peace. Tenne Tribes shall be divided from the twelue, yet Solomon's eyes shall First be shut.
All the States of the World haue their Criticall dayes, and Climactericall yeeres, beginnings, setled stations, declinations, and dissolutions at Gods appointment. Certo veniunt ordine Parcae.
All the States of the World have their Critical days, and Climacterical Years, beginnings, settled stations, declinations, and dissolutions At God's appointment. Certo veniunt Order Parcae.
for his loue to some particular Seruant, the great wrath he hath laid vp in store for a Nation. He doth not onely blesse Potiphar for Ioseph, and Laban for Iacob, but hold his hand, stay his Vials, forbeare his vengeance vpon Israel for Iosias sake;
for his love to Some particular Servant, the great wrath he hath laid up in store for a nation. He does not only bless Potiphar for Ioseph, and Laban for Iacob, but hold his hand, stay his Vials, forbear his vengeance upon Israel for Iosias sake;
I haue numbred and weighed the words hastily, and in the Scales of sighes and sorrow; let vs see what measure of them commeth to our share. And first, was sinne the cause of smiting the Shepheard? Indeede, Sinne is the ouerthrow of Iudgement, the staine of Conscience, the roote of all peruersitie, infection of all actions & affections: but is it so harmefull to vs,
I have numbered and weighed the words hastily, and in the Scales of sighs and sorrow; let us see what measure of them comes to our share. And First, was sin the cause of smiting the Shepherd? Indeed, Sin is the overthrow of Judgement, the stain of Conscience, the root of all perversity, infection of all actions & affections: but is it so harmful to us,
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so hatefull to him, that is, the all-seeing, all-being, all-pure and sacred Maiestie, that not onely his owne Sonne, blessed for euer and euer, was smitten, propter scelus populi, as Esay speaketh;
so hateful to him, that is, the All-seeing, all-being, all-pure and sacred Majesty, that not only his own Son, blessed for ever and ever, was smitten, propter scelus People, as Isaiah speaks;
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but also those excellent, and choise, and blessed Instruments of his glory, Kings and Princes, are often-times taken away for the sins of the people? Let vs all then looke into the Calender of these dayes, wee haue seene,
but also those excellent, and choice, and blessed Instruments of his glory, Kings and Princes, Are oftentimes taken away for the Sins of the people? Let us all then look into the Calendar of these days, we have seen,
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and those sins now committed, which in times past durst not be named. Men like women, women like Diuels, common; to salute and stab, kisse and betray, common; cheating, whoring, drinking, swearing as common as breathing.
and those Sins now committed, which in times past durst not be nam. Men like women, women like Devils, Common; to salute and stab, kiss and betray, Common; cheating, whoring, drinking, swearing as Common as breathing.
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or goodnes so deformed, Iustice so guilty, Vertue so needy, Religion so scorned, or Whoredome so painted. In a word, to let passe the Couetousnesse of the rich, idlenesse of the poore, want of age, wantonnesse of youth, prophanenesse of all;
or Goodness so deformed, justice so guilty, Virtue so needy, Religion so scorned, or Whoredom so painted. In a word, to let pass the Covetousness of the rich, idleness of the poor, want of age, wantonness of youth, profaneness of all;
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I aske the honest Religious Soule that mourneth for the misery of Zyon. Is it not strange that after so long preaching of the Gospel, there should be such an inundation of Popery, this generation of Vipers seeming to multiply in our time,
I ask the honest Religious Soul that Mourneth for the misery of Zion. Is it not strange that After so long preaching of the Gospel, there should be such an inundation of Popery, this generation of Vipers seeming to multiply in our time,
as the Arrians did encrease in the time of the ancient Fathers, who preached and wrote against them? Ezekiels Prophecie may seeme fulfilled, the Idol of indignation is among vs;
as the Arians did increase in the time of the ancient Father's, who preached and wrote against them? Ezekiels Prophecy may seem fulfilled, the Idol of Indignation is among us;
The Lord hath prepared a Sacrifice, and in that day of the Lords Sacrifice he will visit the Princes, and the Kings Children. No other sacrifice will serue but the branches of the Oliue tree, the blossomes of the Figge tree, the beautifull young Cedar, the glory of the Forrest, the beauty of the Garland, the Coronet of succession, the Patron of Religion, the ioy of the olde, hope of young, comfort of all. Nothing would serue but that precious Iewell, which Nature only shewed the world,
The Lord hath prepared a Sacrifice, and in that day of the lords Sacrifice he will visit the Princes, and the Kings Children. No other sacrifice will serve but the branches of the Olive tree, the blossoms of the Fig tree, the beautiful young Cedar, the glory of the Forest, the beauty of the Garland, the Coronet of succession, the Patron of Religion, the joy of the old, hope of young, Comfort of all. Nothing would serve but that precious Jewel, which Nature only showed the world,
Nothing must serue but Iosias? Si sic in viridi, quid fiet in arido? what shall become of the negligent, ignorant, windy, emptie, shadowy Creatures, who liue to eate,
Nothing must serve but Iosias? Si sic in viridi, quid fiet in arido? what shall become of the negligent, ignorant, windy, empty, shadowy Creatures, who live to eat,
Hee is gone to rest with more tokens of Gods fauour then euer Iosias had, his precious Soule is bathed in the precious bloud of his blessed Sauiour; Patience did here comfort him; Confidence did hence crowne him;
He is gone to rest with more tokens of God's favour then ever Iosias had, his precious Soul is bathed in the precious blood of his blessed Saviour; Patience did Here Comfort him; Confidence did hence crown him;
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Magnifie thy arme of Mercy, as thou hast exalted thine arme of Iudgement: and let neuer the like losse come vpon vs againe, till thy Sonne our Sauiour come to vs againe. Amen.
Magnify thy arm of Mercy, as thou hast exalted thine arm of Judgement: and let never the like loss come upon us again, till thy Son our Saviour come to us again. Amen.
WHen Elias was departing, the Whirlewinde mouing, the fiery Chariot mounting, and Elias in his transmigration, ne { que } inter viuos nec mortuos, (as Bias spake of Saylers ) being not gone vp into the aire,
WHen Elias was departing, the Whirlwind moving, the fiery Chariot mounting, and Elias in his transmigration, ne { que } inter viuos nec Mortuos, (as Bias spoke of Sailors) being not gone up into the air,
Elisha the Prophet lamenteth Elias with the same wordes that afterwards Ioash the King lamented Elisha; O my father, my father, the Chariot of Israell, and the horse-men thereof.
Elisha the Prophet lamenteth Elias with the same words that afterwards Joash the King lamented Elisha; Oh my father, my father, the Chariot of Israel, and the horsemen thereof.
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Now is a time of mourning, of cloathing our selues in sacke cloth and ashes; nay, in dust and ashes, and in the shadow of death, that as we spent our first dayes in sinne,
Now is a time of mourning, of clothing our selves in sack cloth and Ashes; nay, in dust and Ashes, and in the shadow of death, that as we spent our First days in sin,
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but the Doue with the Oliue branch is fled from vs. We are the men whom Ieremy mentioneth in his Lamentations; we haue seene the affliction in the rod of indignation;
but the Dove with the Olive branch is fled from us We Are the men whom Ieremy mentioneth in his Lamentations; we have seen the affliction in the rod of Indignation;
I haue gathered so much dew of Meditation from the first part, as a day and night could yeeld my sorrowfull head and heart to receiue: that was our Maisters part;
I have gathered so much due of Meditation from the First part, as a day and night could yield my sorrowful head and heart to receive: that was our Masters part;
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In speaking whereof, as that wonder of misery, the vnhappy Mother in the besiege of Ierusalem, hauing eaten one part of her Childe, could not thinke of eating the other without vnspeakeable sorrow;
In speaking whereof, as that wonder of misery, the unhappy Mother in the besiege of Ierusalem, having eaten one part of her Child, could not think of eating the other without unspeakable sorrow;
so assure your selues, my sobs and throbs, and throwes will be many, before I am deliuered of this part, which will part vs all, the dispersion of the Sheepe.
so assure your selves, my sobs and throbs, and throws will be many, before I am Delivered of this part, which will part us all, the dispersion of the Sheep.
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The sheepe. ] Silly, simple creatures, yet decent, innocent creatures, quietly feeding in the Field, hearing the voyce of the Shepherd, yet fearing their rauenous Enemies,
The sheep. ] Silly, simple creatures, yet decent, innocent creatures, quietly feeding in the Field, hearing the voice of the Shepherd, yet fearing their ravenous Enemies,
but when they shal [ be scattered ] their case is more miserable, hauing no defence, no hope, no helpe, no safetie. Put both together, a shepheard, but he smitten; Sheepe, and they scattered, then you will say, this Text and our state is the same that the Proclamation was in the Army after the death of the King of Israel; Get euery man to his Citie, and euery man to his own country:
but when they shall [ be scattered ] their case is more miserable, having no defence, no hope, no help, no safety. Put both together, a shepherd, but he smitten; Sheep, and they scattered, then you will say, this Text and our state is the same that the Proclamation was in the Army After the death of the King of Israel; Get every man to his city, and every man to his own country:
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for sheepe, they be creatures, neither noysome nor fulsome. I will borrow but one authoritie for them, out of the list and limit of the Sanctuary: — Tonsa tacet, Carne iuuat, pelle, vellere, lacte, fimo,
for sheep, they be creatures, neither noisome nor fulsome. I will borrow but one Authority for them, out of the list and limit of the Sanctuary: — Tonsa tacet, Flesh iuuat, pelle, vellere, Lacte, fimo,
In the 34. of Ezekiel the Prophets are 13. times called shepherds, and the People 21. times also called sheepe: and in the last verse the Lord expresseth himselfe thus;
In the 34. of Ezekielem the prophets Are 13. times called shepherd's, and the People 21. times also called sheep: and in the last verse the Lord Expresses himself thus;
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The 23. Psalme is plaine to this purpose, a Psalme truely called Dauidis Bucolicon; there you haue shepherd, sheep, greene fields, still waters, wayes, pathes, vallyes, shadowes,
The 23. Psalm is plain to this purpose, a Psalm truly called David's Bucolicon; there you have shepherd, sheep, green fields, still waters, ways, paths, valleys, shadows,
The Lord is my shepheard, hee shall rest me in greene pastures, he leadeth me by the stil waters, bringeth me into the pathes of righteousnes, &c. The Chalde Paraphrase vnderstands this Psalme of Israels deliuerance out of Egypt.
The Lord is my shepherd, he shall rest me in green pastures, he leads me by the still waters, brings me into the paths of righteousness, etc. The Chaldea paraphrase understands this Psalm of Israel's deliverance out of Egypt.
some interpret this leading, resting, guiding, feeding, to be the power of the Word, so Lyranus; some of the sacraments, so S. Austine; some of the Ascension of Christ,
Some interpret this leading, resting, guiding, feeding, to be the power of the Word, so Lyranus; Some of the Sacraments, so S. Augustine; Some of the Ascension of christ,
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And Saint Ambrose much grieued in his time, that men not considering the blessing they receiued by being named the sheepe of Gods flocke, did so often heare,
And Saint Ambrose much grieved in his time, that men not considering the blessing they received by being nam the sheep of God's flock, did so often hear,
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A Scholiast vpon Nazianzen expoundeth those greene fields to be the Church, the grasse the Word, the waters the Sacraments, the Pastor God, the flocke the people, the rod and staffe instruction and correction: deni { que } as hee concludeth, Deum esse Pastorem, amissos reducentem, confractos obligantem, correptos corroborantem:
A Scholiast upon Nazianzen expoundeth those green fields to be the Church, the grass the Word, the waters the Sacraments, the Pastor God, the flock the people, the rod and staff instruction and correction: Deni { que } as he Concludeth, God esse Pastorem, amissos reducentem, confractos obligantem, correptos corroborantem:
God is that Shepherd, bringing backe the lost, as Paul; strengthening the weake, as Peter; binding vp the broken in hart, as Matthew that followed him; Magdalen that annointed him; the Theefe that confessed him.
God is that Shepherd, bringing back the lost, as Paul; strengthening the weak, as Peter; binding up the broken in heart, as Matthew that followed him; Magdalen that anointed him; the Thief that confessed him.
but S. Iohn more plainly thus, yee shall be scattered, the speech being appropriated to the Disciples, whom in that Gospell he calleth his sheepe, his flocke, his fold:
but S. John more plainly thus, ye shall be scattered, the speech being appropriated to the Disciples, whom in that Gospel he calls his sheep, his flock, his fold:
little indeed, because so few, the number but twelue, as of Patriarkes and Prophets, as of the twelue Tribes of Israel, twelue fountaines of Elim; twelue foundations of Ierusalem, twelue signes of Heauen. They be Pauci, pauperes, pusilli, Poore sheep, poore silly soules, to be sent our among those rauenous bloodseeking blood-sucking Wolues.
little indeed, Because so few, the number but twelue, as of Patriarchs and prophets, as of the twelue Tribes of Israel, twelue fountains of Elim; twelue foundations of Ierusalem, twelue Signs of Heaven. They be Pauci, Paupers, Pusilis, Poor sheep, poor silly Souls, to be sent our among those ravenous bloodseeking bloodsucking Wolves.
for they are but sheepe. In sheepe saith Origen is described Cogitationum munditia; cleane, honest, sanctified cogitations ought to be in Christs seruants.
for they Are but sheep. In sheep Says Origen is described Cogitationum munditia; clean, honest, sanctified cogitations ought to be in Christ Servants.
I could multiply and increase fathers & sonnes for the manifestation of this point, but this onely reason shall serue, Christ himselfe was such a sheepe,
I could multiply and increase Father's & Sons for the manifestation of this point, but this only reason shall serve, christ himself was such a sheep,
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He was not ouis, but tanquam ouis, for he was agnus Dei, saith Lorinus. And another wondereth hereat, Hoc mirum est, Christum et agnum esse, et ouem esse, et pastorem esse.
He was not ouis, but tanquam ouis, for he was agnus Dei, Says Lorinus. And Another wondereth hereat, Hoc Mirum est, Christ et Agnum esse, et ouem esse, et Pastorem esse.
for though wee should not speake without admiration, nor thinke without adoration of all the mysteries of our Redemption: yet in the deepe well of this mysterie,
for though we should not speak without admiration, nor think without adoration of all the Mysteres of our Redemption: yet in the deep well of this mystery,
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Melchisedech was a King and Priest not a Prophet: Moyses was a Priest and Prophet, as the Psalme speaketh, Moyses among his Priests, but was not a King: Dauid was a King and Prophet, but not a Priest. So the same Dauid was a shepheard, Psal. 78.72. and a sheep, Psal. 119.176. but he was neuer called a Lambe, this name was neuer giuen to any but to our Sauiour, vntill the day of his Ascention, when he commanded Peter to feed his Lambes:
Melchizedek was a King and Priest not a Prophet: Moses was a Priest and Prophet, as the Psalm speaks, Moses among his Priests, but was not a King: David was a King and Prophet, but not a Priest. So the same David was a shepherd, Psalm 78.72. and a sheep, Psalm 119.176. but he was never called a Lamb, this name was never given to any but to our Saviour, until the day of his Ascension, when he commanded Peter to feed his Lambs:
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It is obserued, in the Emblematicall blessings, that Iacob left his children, Iudah as a Lyon, Dan as a Serpent, Issachar an Asse, Nepthali a Hinde, &c. hee giueth none the motto tanquam ouis, none of them is called a sheep, or a lambe, and yet out of Iuda, whose Embleme was the Lyon, Christ came, who was both the Lyon & the Lambe.
It is observed, in the Emblematical blessings, that Iacob left his children, Iudah as a lion, Dan as a Serpent, Issachar an Ass, Naphtali a Hind, etc. he gives none the motto tanquam ouis, none of them is called a sheep, or a lamb, and yet out of Iuda, whose Emblem was the lion, christ Come, who was both the lion & the Lamb.
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But the vnspeakable blessing whereby he hath blessed not onely his Disciples, and their successors, but all his seruants, is this, that they are his flocke, his fowle, his lambes, and his sheepe.
But the unspeakable blessing whereby he hath blessed not only his Disciples, and their Successors, but all his Servants, is this, that they Are his flock, his fowl, his Lambs, and his sheep.
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how ought they to liue, an honest, simple, innocent life in these last and worst, and abominable dayes? Christ was the Lambe, and he hath left vs an example to follow his steps, as S. Peter exhorteth:
how ought they to live, an honest, simple, innocent life in these last and worst, and abominable days? christ was the Lamb, and he hath left us an Exampl to follow his steps, as S. Peter exhorteth:
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but alas how farre are we from his example, from his steps? Passibus aequis none can follow him I confesse, were all the righteous spirits of the Patriarkes, Prophets, Apostles, Martyrs and Saints put together in one man,
but alas how Far Are we from his Exampl, from his steps? Passibus aequis none can follow him I confess, were all the righteous spirits of the Patriarchs, prophets, Apostles, Martyrs and Saints put together in one man,
he was Lord of all things, yet inioyed nothing; he had not a house to be borne in, he borrowed a stable; not a bed to be laid in, he borrowed a cratch; not a vessell to drinke in, he borrowed a pitcher; not a roome to eate his passeouer in, he borrowed a parlour; not a graue to be layd in, he borrowed a sepulcher. Of these things you will aske me,
he was Lord of all things, yet enjoyed nothing; he had not a house to be born in, he borrowed a stable; not a Bed to be laid in, he borrowed a cratch; not a vessel to drink in, he borrowed a pitcher; not a room to eat his passover in, he borrowed a parlour; not a graven to be laid in, he borrowed a sepulcher. Of these things you will ask me,
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as the Poet, quis legit, who can read these things? or rather as Esay, quis credit, in speaking of these who will beleeue our report? I doe not forbeare to presse the imitation of this:
as the Poet, quis legit, who can read these things? or rather as Isaiah, quis credit, in speaking of these who will believe our report? I do not forbear to press the imitation of this:
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I prescribe his chastitie; he was the Virgin-Son of the Virgin-Mother, imitate this. Cum Virginis filio non erit tua luxuria: Chastity becomes his sheepe. I prescribed his charitie;
I prescribe his chastity; he was the Virgin-Son of the Virgin mother, imitate this. Cum Virginis filio non erit tua luxuria: Chastity becomes his sheep. I prescribed his charity;
It was not long before Christs death, that the Disciples did propose a strange question among themselues, striuing for prioritie: they disputed who should be the greatest among them.
It was not long before Christ death, that the Disciples did propose a strange question among themselves, striving for priority: they disputed who should be the greatest among them.
A wonder, that two such ambitious twinnes should be among the Disciples: I pray God there neuer hath beene any such question of contention and opposition among any of you.
A wonder, that two such ambitious twins should be among the Disciples: I pray God there never hath been any such question of contention and opposition among any of you.
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Sure I am, we were all growne proud, and placed our strength in the arme of flesh, and that for this and other sinnes, the Lord hath taken our sweete and blessed Master from vs.
Sure I am, we were all grown proud, and placed our strength in the arm of Flesh, and that for this and other Sins, the Lord hath taken our sweet and blessed Master from us
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the places are frequent, where Christ his seruants are called members of one bodie, sheepe of one fold, branches of one Vine: how is it then that Caine will seeke to kill Abell, or Ismaell to iest at Isaac, or Esau to hate Iacob, or Ioab to stab Amaga? Children, Brethren, dearely beloued, be the phrases of Saint Iohn to those that are Christs seruants.
the places Are frequent, where christ his Servants Are called members of one body, sheep of one fold, branches of one Vine: how is it then that Cain will seek to kill Abel, or Ishmael to jest At Isaac, or Esau to hate Iacob, or Ioab to stab Amaga? Children, Brothers, dearly Beloved, be the phrases of Saint John to those that Are Christ Servants.
It is well worth the obseruation, that one noteth vpon our Church Lyturgie, in euery article of deuotion, that we come to performe in the Church, the salutation still is, Dearely beloued: a phrase vsed in the very beginning of the Communion, the administration of Baptisme, the solemnizing of Marriage, at the buriall of the Dead, at the generall Commination:
It is well worth the observation, that one notes upon our Church Liturgy, in every article of devotion, that we come to perform in the Church, the salutation still is, Dearly Beloved: a phrase used in the very beginning of the Communion, the administration of Baptism, the solemnizing of Marriage, At the burial of the Dead, At the general Commination:
How shall your conscience beare you witnesse that the Church speaketh to you, as Dearely beloued, if there be an enuious, malicious, scandalous, slaunderous, pining, repining, vncharitable spirit amongst you? Remember, branches must grow together, members agree together, sheep feede together.
How shall your conscience bear you witness that the Church speaks to you, as Dearly Beloved, if there be an envious, malicious, scandalous, slanderous, pining, repining, uncharitable Spirit among you? remember, branches must grow together, members agree together, sheep feed together.
Thirdly, is it so, that ye be Christs sheepe? then heare Christs voyce: it is one of the true notes of Christs true sheepe, Audiunt vocem meam, saith Christ: Audiunt & vocem mea:
Thirdly, is it so, that you be Christ sheep? then hear Christ voice: it is one of the true notes of Christ true sheep, Audiunt vocem meam, Says christ: Audiunt & vocem mea:
Audiunt vocem suam, not onely they must heare, but heare his voyce: therefore our Sauiour gaue a double caueat, quid, & quomodo: In Marke, Take heed what ye heare, there is quid: in Luke, Take heed how ye heare, quomodo.
Audiunt vocem suam, not only they must hear, but hear his voice: Therefore our Saviour gave a double caveat, quid, & quomodo: In Mark, Take heed what you hear, there is quid: in Lycia, Take heed how you hear, quomodo.
which notes, howsoeuer they seeme to haue warrant out of Vincentius Lirinensis; yet of the three, he acknowledgeth that Heretikes haue claimed two of them, the Arrians vniuersalitie, and the Donatists antiquitie;
which notes, howsoever they seem to have warrant out of Vincentius Lirinensis; yet of the three, he acknowledgeth that Heretics have claimed two of them, the Arians universality, and the Donatists antiquity;
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but scattered, disperdere is bisperdere, this is a greater wane of misery; poore disciples, now they might sit sobbing day and night, breaking their breasts with beating, wearing their hands with wringing, their hearts aking with sighes, and their eyes streaming with sorrowes;
but scattered, disperdere is bisperdere, this is a greater wane of misery; poor Disciples, now they might fit sobbing day and night, breaking their breasts with beating, wearing their hands with wringing, their hearts aching with sighs, and their eyes streaming with sorrows;
the Children of the Bride chamber, mourning for the absence of the Bridegroome; Lambes sent out into the vast world among Wolues; poore soules, discouraged, discomforted creatures, hearing their woe, feeling their want; solitary are they now to be left, that had beene his dayly waiters, that had been the witnesses of his miracles: Looke vpon the Mother, the neere kinsewoman of our Sauiour, leading her two sons to be preferred to our Sauiour his seruice;
the Children of the Bride chamber, mourning for the absence of the Bridegroom; Lambs sent out into the vast world among Wolves; poor Souls, discouraged, discomforted creatures, hearing their woe, feeling their want; solitary Are they now to be left, that had been his daily waiters, that had been the Witnesses of his Miracles: Look upon the Mother, the near kinswoman of our Saviour, leading her two Sons to be preferred to our Saviour his service;
did they thinke of this scattering? Looke vpon his Disciples disputing for prioritie who should be greater; did they thinke of this scattering? Looke vpon those two Disciples in Luke, trauelling to Emaus, how were they deiected,
did they think of this scattering? Look upon his Disciples disputing for priority who should be greater; did they think of this scattering? Look upon those two Disciples in Lycia, travelling to Emaus, how were they dejected,
when they remembred this scattering? they trusted it had beene He that should haue deliuered Israel. All the life of his Disciples was a scattering, iourneying, troublesome life:
when they remembered this scattering? they trusted it had been He that should have Delivered Israel. All the life of his Disciples was a scattering, journeying, troublesome life:
they were stil in progresse; our Sauiour had no standing house, but heauen. He promised them in the Gospell, Quando sedebit filius hominis, vos sedebitis ▪ But when did he sit, saith Bernard? He had no ease, no place to rest on.
they were still in progress; our Saviour had no standing house, but heaven. He promised them in the Gospel, Quando sedebit filius hominis, vos sedebitis ▪ But when did he fit, Says Bernard? He had no ease, no place to rest on.
These his sorrowfull, and as it were forlorne followers, had heard Christ oft, that he was the light of the world, and the bread of life, that he had ouercome the world, yet shall they bescattered:
These his sorrowful, and as it were forlorn followers, had herd christ oft, that he was the Light of the world, and the bred of life, that he had overcome the world, yet shall they bescattered:
It had beene enough to haue caused their hope to vanish like smoake, and their Faith to wither like grasse, & death to sting them to the death, Hell to triumph ouer them:
It had been enough to have caused their hope to vanish like smoke, and their Faith to wither like grass, & death to sting them to the death, Hell to triumph over them:
One must be like a Pellican in the wildernesse, another like a Storcke in the desart, some like the Turtle on the house-top, others like Doues in the holes of the rockes, they cannot be together,
One must be like a Pelican in the Wilderness, Another like a Stork in the desert, Some like the Turtle on the housetop, Others like Dove in the holes of the Rocks, they cannot be together,
and translated into diuers countries, Peter into Antioch, Iames to Ierusalem, Iohn into Asia, Andrew into Scithia, Philip into Gallia, Bartholomew into Armenia, Mathew into Ethiopia, Thomas into India, Iude into Aegypt, and Simon Zelotes into Mesopotamia.
and translated into diverse countries, Peter into Antioch, James to Ierusalem, John into Asia, Andrew into Scythia, Philip into Gallia, Bartholomew into Armenia, Matthew into Ethiopia, Thomas into India, Iude into Egypt, and Simon Zealots into Mesopotamia.
for in this there was a blessing; but the scattering (I meane) was of the Iewes, was a full measure of misery, that when the Iewes had bin assailed oft,
for in this there was a blessing; but the scattering (I mean) was of the Iewes, was a full measure of misery, that when the Iewes had been assailed oft,
the desolation of their country, detestation of their Nation, abhorring of their Names, the scattering, fettering, consuming of their Citie, Temple, peace, prosperitie,
the desolation of their country, detestation of their nation, abhorring of their Names, the scattering, fettering, consuming of their city, Temple, peace, Prosperity,
There is dispersio tegumenti, and dispersio Tritici the winde scattereth the chaffe, the Husbandman scattereth the Wheate; the Wicked are the chaffe, as in the Psalmes &. Prophets frequently;
There is dispersio tegumenti, and dispersio Tritici the wind Scattereth the chaff, the Husbandman Scattereth the Wheat; the Wicked Are the chaff, as in the Psalms &. prophets frequently;
the Godly are the Wheate, sowen, reaped, threshed, ground to powder; yet howsoeuer scattered, Gods promise was still, Capillum de capite iusti non periturum;
the Godly Are the Wheat, sown, reaped, threshed, ground to powder; yet howsoever scattered, God's promise was still, Capillum de capite Justi non periturum;
as dying, yet behold we liue; as chastened, yet behold not killed; as sorrowing, and yet reioycing; as poore, and yet making many rich; as hauing nothing, and yet enioying al things:
as dying, yet behold we live; as chastened, yet behold not killed; as sorrowing, and yet rejoicing; as poor, and yet making many rich; as having nothing, and yet enjoying all things:
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The first name that euer was giuen, the name Adam, was a name of scattering: it contaynes, saith Austine, in foure Letters, the foure Parts of the World, East, West, North, South;
The First name that ever was given, the name Adam, was a name of scattering: it contains, Says Augustine, in foure Letters, the foure Parts of the World, East, West, North, South;
I haue ended my weake & weather-beaten Mediatations vpon this Text. Application must begin where Meditation ends When our Sauiour entered into the Synagogue vpon the Saboth day, hee opened the Booke vpon those wordes of Esay, The spirit of the Lord is vpon mee, he hath sent me, that I should heale the broken hearted, &c. And he shut the Booke,
I have ended my weak & Weather-beaten Mediatations upon this Text. Application must begin where Meditation ends When our Saviour entered into the Synagogue upon the Sabbath day, he opened the Book upon those words of Isaiah, The Spirit of the Lord is upon me, he hath sent me, that I should heal the broken hearted, etc. And he shut the Book,
if euer Scripture made your hearts to ake, and your eares to tingle, this is the day, this the Text: if euer any Scripture did take downe the crest of Pride, and abate the edge of Reuenge, to moue you throughly to leaue and loath the World, this is it:
if ever Scripture made your hearts to ache, and your ears to tingle, this is the day, this the Text: if ever any Scripture did take down the crest of Pride, and abate the edge of Revenge, to move you thoroughly to leave and loath the World, this is it:
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Oh, why is there not a generall thaw through-out all mankinde? why in this debashed Ayre doe not all thing expire, seeing Time lookes vpon vs with watry eyes, disheueld lockes, and heauie dismall lookes;
O, why is there not a general thaw throughout all mankind? why in this debashed Air do not all thing expire, seeing Time looks upon us with watery eyes, disheueld locks, and heavy dismal looks;
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Honourable, Worshipfull, worthy Gentlemen, who either in the greatnesse of your Offices, or in the neerenesse of your attendance, liued vnder the Branches of our Princely Cedar: to you this is a dissolution, not a dispersion; disperdere is not perdere with you, you onely returne to your owne Families to drinke of your owne Vines; and to eate vnder your owne fig-trees; yet remember hereafter,
Honourable, Worshipful, worthy Gentlemen, who either in the greatness of your Offices, or in the nearness of your attendance, lived under the Branches of our Princely Cedar: to you this is a dissolution, not a dispersion; disperdere is not Perdere with you, you only return to your own Families to drink of your own Vines; and to eat under your own figtrees; yet Remember hereafter,
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as the wise Egyptians did bestow more on their Tombes then Houses, so hereafter dispose of more time for consideration of death, then of prouision for the things of this life: Let mortalitie be your meditation, you are but earth; your best cloaths, earth, wormes made them;
as the wise egyptians did bestow more on their Tombs then Houses, so hereafter dispose of more time for consideration of death, then of provision for the things of this life: Let mortality be your meditation, you Are but earth; your best clothes, earth, worms made them;
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you saw it rising and setting, you will now beleeue, that that GOD who hath called Princes Gods; he, qui homines coelestibus aequat, hath made Princes but men; quia sceptra ligonibus aequat.
you saw it rising and setting, you will now believe, that that GOD who hath called Princes God's; he, qui homines coelestibus aequat, hath made Princes but men; quia Sceptra ligonibus aequat.
mistake me not, I meane no other Prince then the Prince of Peace, spoke of in Esay; I meane no other Roll, but his booke of life: Reioyce in this, that your names be written in the booke of life;
mistake me not, I mean no other Prince then the Prince of Peace, spoke of in Isaiah; I mean no other Roll, but his book of life: Rejoice in this, that your names be written in the book of life;
and your entertainment will be, Good seruants and faithfull, you haue beene faithfull in a little, I will make you rulers ouer much, enter into your Masters ioy.
and your entertainment will be, Good Servants and faithful, you have been faithful in a little, I will make you Rulers over much, enter into your Masters joy.
You of the middle sort, whose wound is not mortall, and yet are ready to sinke vnder the burthen of this sorrow, as hauing lost the most incomparable Prince, that euer the World had:
You of the middle sort, whose wound is not Mortal, and yet Are ready to sink under the burden of this sorrow, as having lost the most incomparable Prince, that ever the World had:
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you that setled your thoughts, and hoping to haue seene him the Head ouer many Nations, haue said to your soules, vnder the shadow of his wings we shall be safe; here wil we dwell for euer.
you that settled your thoughts, and hoping to have seen him the Head over many nations, have said to your Souls, under the shadow of his wings we shall be safe; Here will we dwell for ever.
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Si dicendum sit aliquid mirabil•, saith a Father, If a man may speake any thing worthy of the greatest admiration, it is this, Trust not in Princes, they themselues are not in safety; their sublimitie is but sublunary; they are within the verge; the Earth hath prouided an Auello for euery of them to be laid in:
Si Dicendum sit Aliquid mirabil•, Says a Father, If a man may speak any thing worthy of the greatest admiration, it is this, Trust not in Princes, they themselves Are not in safety; their sublimity is but sublunary; they Are within the verge; the Earth hath provided an Auello for every of them to be laid in:
yeeld them faithfulnes and obedience, but settle not in them your faith and confidence. Yeelde them duty, tribute, yea, your goods and liues, but withall remember, Blessed is the man that puts his trust in the Lord,
yield them faithfulness and Obedience, but settle not in them your faith and confidence. Yield them duty, tribute, yea, your goods and lives, but withal Remember, Blessed is the man that puts his trust in the Lord,
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All of you, beloued, that are in this valley of teares to heare mee this day, repent you of your former liues, turne from the wickednesse of your wayes, or else yee may feare a more fearefull scattering.
All of you, Beloved, that Are in this valley of tears to hear me this day, Repent you of your former lives, turn from the wickedness of your ways, or Else ye may Fear a more fearful scattering.
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The outrage of apparell, surquedry in meate, choise of new oathes, new exchange of sins, & the sluce of vengeance that hell hath opened, haue brought many fearefull scatterings among vs within these few yeeres:
The outrage of apparel, surquedry in meat, choice of new Oaths, new exchange of Sins, & the sluice of vengeance that hell hath opened, have brought many fearful scatterings among us within these few Years:
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& in one yeere, in this one Citie, thirty seauen thousand three hundred & two, stroken with the Plague of Pestilence, and which is more then al this, three of his Maiesties Children, the hope & ioy to all true hearted Subiects, is taken away from among vs:
& in one year, in this one city, thirty seauen thousand three hundred & two, stroken with the Plague of Pestilence, and which is more then all this, three of his Majesties Children, the hope & joy to all true hearted Subjects, is taken away from among us:
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& which equals all other losses, Isaac is offered, Ichabod, our glory, is departed, Prince Henry is deceased, whom if euer any of vs in his most obseruant reposed thoughts shall forget, let his right hand rot,
& which equals all other losses, Isaac is offered, ichabod, our glory, is departed, Prince Henry is deceased, whom if ever any of us in his most observant reposed thoughts shall forget, let his right hand rot,
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O God, how hast thou plagued vs, as Ieremy complained euen in the solempne day? In that Moneth thou once gauest vs Queene Elizaheth, to take away Prince Henry? In that Moneth thou gauest vs Noble Prince Charles, the succeeding Charlemaine, in that Moneth to take away his blessed Brother? In the Moneth thou didst preserue vs from that furious sulphureous plot of our enemies, in the same Moneth are wee, to our great sorrowes, insulted on by our Enemies? Hadst thou not left vs a remnant, we had ben like to Sodome and Gomorh. Wherefore good Lord looke downe from Heauen,
Oh God, how hast thou plagued us, as Ieremy complained even in the solemn day? In that Monn thou once Gavest us Queen Elizaheth, to take away Prince Henry? In that Monn thou Gavest us Noble Prince Charles, the succeeding Charlemagne, in that Monn to take away his blessed Brother? In the Monn thou didst preserve us from that furious sulphureous plot of our enemies, in the same Monn Are we, to our great sorrows, insulted on by our Enemies? Hadst thou not left us a remnant, we had been like to Sodom and Gomorrha. Wherefore good Lord look down from Heaven,
Prince Henry, who dyed in the nineteenth yeere of his his age, the 6. of Nouember, 1612 and was honorably buried at Westminster, the 7. day of December following.
Prince Henry, who died in the nineteenth year of his his age, the 6. of November, 1612 and was honorably buried At Westminster, the 7. day of December following.
