The eagles flight or six principall notes, or sure markes for euery true Christian to soare vp to the euerlasting nest of Gods eternall kingdome. As it was deliuered in a most godly and fruitfull sermon at Paules Crosse. By Maister Price of S. Iohns in Oxford.
Sure I am that (in that) there was not Iuice enough to quench that thirst after higher knowledge, which the heate of Ambition had bred in the roote of mankinde:
Sure I am that (in that) there was not Juice enough to quench that thirst After higher knowledge, which the heat of Ambition had bred in the root of mankind:
since (rysing to a greater growth) like an habituall salt phlegme, hath bred the passion of dropsie in his posteritie, that now the more they do know, the more they may know,
since (rising to a greater growth) like an habitual salt phlegm, hath bred the passion of dropsy in his posterity, that now the more they do know, the more they may know,
So itcheth both the eye after the varietie of sightes, and the care of soundes, that (as the wise man saith) neither is the one satisfied with seeing, nor the other with hearing.
So itcheth both the eye After the variety of sights, and the care of sounds, that (as the wise man Says) neither is the one satisfied with seeing, nor the other with hearing.
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Christ no soner tooke occasion by a bold question (which a Pharise asked him of the time of the day of iudgement) to disclose vnto his disciples the signes which might giue them warning of the approch of it,
christ no sooner took occasion by a bold question (which a Pharisee asked him of the time of the day of judgement) to disclose unto his Disciples the Signs which might give them warning of the approach of it,
Our Sauiour (to leaue a testimonie in the worlde how well curiositie pleaseth him) shaps them a kinde of answere, which might so farre resolue them as their saluation needed,
Our Saviour (to leave a testimony in the world how well curiosity Pleases him) shaps them a kind of answer, which might so Far resolve them as their salvation needed,
and (in a prouerbiall kinde of speach taken from the flight of Fowles vnto their prey) giues them to vnderstande, that the distinct place of this appearance was not to bee enquired after:
and (in a proverbial kind of speech taken from the flight of Fowls unto their prey) gives them to understand, that the distinct place of this appearance was not to be inquired After:
But a place there shoulde bee, in which it shoulde bee made, and towardes it should all flesh as assuredly flocke (to receiue their doome) as euer Flowe did to gorge themselues with their prey.
But a place there should be, in which it should be made, and towards it should all Flesh as assuredly flock (to receive their doom) as ever Flowe did to gorge themselves with their prey.
and the deade shall rise (incorruptible,) and they who haue falne asleep in Christ, shall from all the quarters of the worlde bee summoued to meete him in the Clowdes.
and the dead shall rise (incorruptible,) and they who have fallen asleep in christ, shall from all the quarters of the world be summoued to meet him in the Clouds.
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let vs I pray you for the better conceiuing of it, enter into a more particuler viewe of the seuerall parts of it, taking them in order as they lie. Wheresoeuer.
let us I pray you for the better conceiving of it, enter into a more particular view of the several parts of it, taking them in order as they lie. Wheresoever.
This wheresoeuer of our Sauiour, is a reply vpon a Where (of his disciples,) whereby in the wordes (next before my Text) they had made bolde to demaund of him of the place in which that seperation should bee of two in one bed,
This wheresoever of our Saviour, is a reply upon a Where (of his Disciples,) whereby in the words (next before my Text) they had made bold to demand of him of the place in which that separation should be of two in one Bed,
The originall greeke NONLATINALPHABET (where Lord) though it more ordinarily import but the places and bee englished where: yet also sometime signifying the motion to a place,
The original greek (where Lord) though it more ordinarily import but the places and be englished where: yet also sometime signifying the motion to a place,
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and being fitly translated whither (as it appeareth by that one verse of Sophocles, into which in both these sences hee hath contriued it NONLATINALPHABET
and being fitly translated whither (as it appears by that one verse of Sophocles, into which in both these Senses he hath contrived it
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makes it probable that they made two demaundes in one worde, one after the place in which this sentence of separation should passe, another after the place into which they (that were thus seperated) shoule passe.
makes it probable that they made two demands in one word, one After the place in which this sentence of separation should pass, Another After the place into which they (that were thus separated) shoule pass.
True, but such an one for an answere, as the Perspectiues say it is, (one for a Sunbeame, which is made of two beames gathered into one) or such a one as you vse to say, two friendes make, which are one in deede in hearte, but two in strength.
True, but such an one for an answer, as the Perspectives say it is, (one for a Sunbeam, which is made of two beams gathered into one) or such a one as you use to say, two Friends make, which Are one in deed in heart, but two in strength.
and thy neighbour as thy selfe) shoulde bee as plentifull in his answere, as flesh and bloode should bee in a question, Is their question where they should make their appearance? see his answere, wheresoeuer hee shall keepe his Court.
and thy neighbour as thy self) should be as plentiful in his answer, as Flesh and blood should be in a question, Is their question where they should make their appearance? see his answer, wheresoever he shall keep his Court.
So it is not vnliklie but that so greate fauour as to bee made priuie to the time & place of this iudgement would breed a securitie in the heauie hart & a pride in the swelling heart of wicked men.
So it is not unlikely but that so great favour as to be made privy to the time & place of this judgement would breed a security in the heavy heart & a pride in the swelling heart of wicked men.
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Hereupon th'eternall wisdome (by whome the world was made) fore seing how much more conuenient, the ignorance than the knowledge of these two circumstances would proue vnto vs, hath in the one preuented,
Hereupon th'eternall Wisdom (by whom the world was made) before sing how much more convenient, the ignorance than the knowledge of these two Circumstances would prove unto us, hath in the one prevented,
And for the place, here giues he vs almost as little heart, makeing his Apostles (whose priuiledge he saide it was to know the misteries of heauen) no directer than an indefinit answere,
And for the place, Here gives he us almost as little heart, making his Apostles (whose privilege he said it was to know the Mysteres of heaven) no directer than an indefinite answer,
Of which wheresoeuer of his, you are not yet to conceiue, as of an answere, whereby hee purposed to shake them off vtterly as vnresolued, (for more liberal of these secrets then thus was hee,
Of which wheresoever of his, you Are not yet to conceive, as of an answer, whereby he purposed to shake them off utterly as unresolved, (for more liberal of these secrets then thus was he,
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when in a generality hee gaue them to vnderstand, that hee woulde come in the Clowdes:) but the mistery which hee refuseth to breake vnto them, is the particular place or part of this Ayre, where this greate Assise shall be held:
when in a generality he gave them to understand, that he would come in the Clouds:) but the mystery which he Refuseth to break unto them, is the particular place or part of this Air, where this great Assize shall be held:
and ouerheard his secrets) would beare the world in hande, that they haue learned and distinctly know, that ouer the valley Iosaphat nere Ierusalem at the foote of the hill (from whence the Lord was taken vp into heauen) shall this Iudges throne be setled.
and overheard his secrets) would bear the world in hand, that they have learned and distinctly know, that over the valley Iosaphat never Ierusalem At the foot of the hill (from whence the Lord was taken up into heaven) shall this Judges throne be settled.
and appoint at the valley Iosaphat. True indeede is it, that the Lord will summon all nations into the valley Iosaphat, for so hath hee promised, Ioel. 3.2. but whether into material Iosaphat, or Iosaphat so tearmed because the Iudgement which here shall bee pronounced, shall resemble that which there was executed vpon the Moabites and Amonites, ••ustly (with Rapertus Fuitiensis ) doubt.
and appoint At the valley Iosaphat. True indeed is it, that the Lord will summon all Nations into the valley Iosaphat, for so hath he promised, Joel 3.2. but whither into material Iosaphat, or Iosaphat so termed Because the Judgement which Here shall be pronounced, shall resemble that which there was executed upon the Moabites and Ammonites, ••ustly (with Rapertus Fuitiensis) doubt.
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and what is the valley, but the depth of that Iudgement, into which Salomon• assures sures the young man that God will bring him after all the iollitie of his youth,
and what is the valley, but the depth of that Judgement, into which Salomon• assures sures the young man that God will bring him After all the jollity of his youth,
Now long these men for a reason of mee why the Prophet should specifie this place? Ment hee not to teach the Church that heere literally was this Iudge to be expected?
Now long these men for a reason of me why the Prophet should specify this place? Meant he not to teach the Church that Here literally was this Judge to be expected?
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since (without stroke of theirs) the Lord had in this valley, within the sight of this City, dispatched three whole Armies, which had ioyned forces to beleaguer them;
since (without stroke of theirs) the Lord had in this valley, within the sighed of this city, dispatched three Whole Armies, which had joined forces to beleaguer them;
so shal the great day be to the wicked a day of iudgement, for they shall receiue that heauie doome, go you cursed; which to the godly shall be a day of blessing,
so shall the great day be to the wicked a day of judgement, for they shall receive that heavy doom, go you cursed; which to the godly shall be a day of blessing,
for they shall heare that ioyfull voice come you blessed. &c. Here therfor let proud flesh take warning to giue ouer inquiry after this secret of God:
for they shall hear that joyful voice come you blessed. etc. Here Therefore let proud Flesh take warning to give over inquiry After this secret of God:
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Bethinke thy selfe whether, if here in earth thou wert to come to thine answere for a crime pretended to be committed by thee, it were wisdome to spend thy time in harkning after the place of execution,
Bethink thy self whither, if Here in earth thou Wertenberg to come to thine answer for a crime pretended to be committed by thee, it were Wisdom to spend thy time in Harkening After the place of execution,
And then say how much better thou shalt be then madde, if (knowing that thou must once render an answere of thy life past) thou yet wearie thy witte onely in search after the place where, neuer bethinking thy selfe so much as how thou maiest render thy account.
And then say how much better thou shalt be then mad, if (knowing that thou must once render an answer of thy life passed) thou yet weary thy wit only in search After the place where, never bethinking thy self so much as how thou Mayest render thy account.
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Thinkest thou not thou shalt at last haue Marthaes checke for troubling thy selfe about many thinges, where as thou mightest with more case, haue purchased many commendations,
Thinkest thou not thou shalt At last have Martha's check for troubling thy self about many things, where as thou Mightest with more case, have purchased many commendations,
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& by offending but that one thing which is necessarie, haue one of the three (which witnesse in heauen) giue thee testimonie of so much discretion as to chose the better part which shall not bee taken from thee.
& by offending but that one thing which is necessary, have one of the three (which witness in heaven) give thee testimony of so much discretion as to chosen the better part which shall not be taken from thee.
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This question thou seest likes thy Sauiour as ill, as that of Peters did, what should become of Iohn: and therefore propose it when thou list vnto him, his reply to thee is like to bee as then was to him, busie bodie what is that to thee? follow thou mee.
This question thou See likes thy Saviour as ill, as that of Peter's did, what should become of John: and Therefore propose it when thou list unto him, his reply to thee is like to be as then was to him, busy body what is that to thee? follow thou me.
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But hap there either the smallest trouble to fall fowle of vs, or our selues a farre off to descry the Iustice of God with the hiddeousnes of our owne sinne:
But hap there either the Smallest trouble to fallen fowl of us, or our selves a Far off to descry the justice of God with the hiddeousnes of our own sin:
Rise wee to the top of a billow? why there is the throne of a iudge to cōdemne vs. Fall we againe to the bottome? why there is a place of torment to follow vs. Then haue wee not memory,
Rise we to the top of a billow? why there is the throne of a judge to condemn us Fallen we again to the bottom? why there is a place of torment to follow us Then have we not memory,
Here, euen so constant a minde as Bernards (incredibili met•• ac miserabiliconfusione deiecta, as hee himselfe speakes) stricken as it were to the grounde with so great feare as no heart would thinke but any would pittie:
Here, even so constant a mind as Bernards (incredibili met•• ac miserabiliconfusione deiecta, as he himself speaks) stricken as it were to the ground with so great Fear as no heart would think but any would pity:
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Nay tenebroso circumfusa horrore, as it were close prisoner in darknesse and horror, Hoc solum, and that de profundis too, clamabat as it were from the bottomlesse pit;
Nay tenebroso circumfusa horror, as it were close prisoner in darkness and horror, Hoc solum, and that de profundis too, Clamabat as it were from the bottomless pit;
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will not haue a worde to speake, but quis nouit pot estatem iraeti lae, Lord who is able to conceiue aright what the power of thy anger is? And whom doth any feare so little appall, that his wits serue him to reckon the torments that attend on thy displeasure? Here needes not (trow wee) to so perplexed a Pilot,
will not have a word to speak, but quis Novit pot estatem iraeti Lie, Lord who is able to conceive aright what the power of thy anger is? And whom does any Fear so little appall, that his wits serve him to reckon the torments that attend on thy displeasure? Here needs not (trow we) to so perplexed a Pilot,
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as that poore soule of ours which God hath set at the sterne of this vnwealdie bodie, some land-marke to giue it comfort against the feare in which it is,
as that poor soul of ours which God hath Set At the stern of this unwieldy body, Some landmark to give it Comfort against the Fear in which it is,
Spectat militem suum vbique pugnantem (as Ciprian saith) Be it wheresoeuer it will that the aduersarie set vpon thee, it cannot be so darke a place but thy Sauiours eye is vpon thee too, either (if thou faint) to cheere thee,
Spectat militem suum vbique pugnantem (as Cyprian Says) Be it wheresoever it will that the adversary Set upon thee, it cannot be so dark a place but thy Saviour's eye is upon thee too, either (if thou faint) to cheer thee,
Take not an Angell, but Angels, euen Principalities vnto thee, and ioyne they vnto themselues noe lesse than Powers. Attende there vpon these: death, to dispatch thee: life, to corrupt thee: things present, to delight thee:
Take not an Angel, but Angels, even Principalities unto thee, and join they unto themselves no less than Powers. Attend there upon these: death, to dispatch thee: life, to corrupt thee: things present, to delight thee:
but neither the very loue, and that is in the hearte thou knowest; and of whom? of God himselfe. Rom. 8.38. Know thou no more particulers of this kingdome than Abraham did of that which was the type of it:
but neither the very love, and that is in the heart thou Knowest; and of whom? of God himself. Rom. 8.38. Know thou no more particulars of this Kingdom than Abraham did of that which was the type of it:
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And haue hee which cals thee hither from out thy kinred and from thy fathers house, tolde thee no more but that hee will shewe thee this Lande: yet passe thou on securely:
And have he which calls thee hither from out thy kindred and from thy Father's house, told thee no more but that he will show thee this Land: yet pass thou on securely:
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there will come a time, in which, brought to thy iorneyes ende ere thou be a warre, thou shalt heare, This is the lande which I will giue to thy seede:
there will come a time, in which, brought to thy journeys end ere thou be a war, thou shalt hear, This is the land which I will give to thy seed:
And know thou no more of the coaste of this way, than Abrahams seruant did of that which ledde to Bethuell, yet relie with him but vpon the conduct of the GOD of his maister:
And know thou no more of the coast of this Way, than Abrahams servant did of that which led to Bethuel, yet rely with him but upon the conduct of the GOD of his master:
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For this kinde of reading makes both the Syriacke edition of this place, in which for this bodie we reader Dephegad, of Phagad, to destroy, as one woulde say the destroyed or slaine, And the originall to the fellow text to this in the 24. of Mat. where we finde not NONLATINALPHABET but NONLATINALPHABET of NONLATINALPHABET to sal likewise,
For this kind of reading makes both the Syriacke edition of this place, in which for this body we reader Dephegad, of Phagad, to destroy, as one would say the destroyed or slain, And the original to the fellow text to this in the 24. of Mathew where we find not but of to sal likewise,
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And the grounde whence this prouerbe in the 39. Iob. 33. verse, where euen the vulgar Latine inforced by the nature of the hebrew Calalim, comming of Calal to wound or kill, reads this, vbicunque fuerit caedauer flatim adest, Whersoeuer the carkas or deade bodie is, thither will it (speaking of the Eagle) shortly resort.
And the ground whence this proverb in the 39. Job 33. verse, where even the Vulgar Latin enforced by the nature of the hebrew Calalim, coming of Calal to wound or kill, reads this, vbicunque fuerit caedauer flatim adest, Wheresoever the carcase or dead body is, thither will it (speaking of the Eagl) shortly resort.
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Heere therefore, not to say how inconuenient it may in reason bee, to take this body (which so many waies is a deade one) for the Church, whose verie stones Saint Peter tels are liuing. 1. Peter, 1.51 In this marke, at which this flight is to bee made, there are two things to bee considered.
Here Therefore, not to say how inconvenient it may in reason be, to take this body (which so many ways is a dead one) for the Church, whose very stones Saint Peter tells Are living. 1. Peter, 1.51 In this mark, At which this flight is to be made, there Are two things to be considered.
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For what Christian (hauing his Sauiour tearmed a bodie) is either so dull as not to conceiue, that then Marcion mistooke his marke, who taught that hee was but a shadowe;
For what Christian (having his Saviour termed a body) is either so dull as not to conceive, that then Marcion mistook his mark, who taught that he was but a shadow;
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and with this also, that which his Apostle S. Peter tels thee, that with this bodie he hath borne thy sins vpon the Crosse, and then lift vp thy head and reioyce:
and with this also, that which his Apostle S. Peter tells thee, that with this body he hath born thy Sins upon the Cross, and then lift up thy head and rejoice:
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That flesh of mine, which Iudaslike with a kisse to thy Deity deliuered thee into the hands of so many Temptations, hath giuen thee experience of them all.
That Flesh of mine, which Judaslike with a kiss to thy Deity Delivered thee into the hands of so many Temptations, hath given thee experience of them all.
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Thy Sauiour is a bodie, remember this, & withall that which himselfe hath auerred in the sixt of Iohn, That this bodie and flesh of his is meate indeede,
Thy Saviour is a body, Remember this, & withal that which himself hath averred in the sixt of John, That this body and Flesh of his is meat indeed,
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and then neuer doubt but thou shalt haue wherewithall to strengthen thine heart. Let the windowes of heauen be shut, that the raine cannot fall to moisten;
and then never doubt but thou shalt have wherewithal to strengthen thine heart. Let the windows of heaven be shut, that the rain cannot fallen to moisten;
The meate that hee will giue thee endureth vnto euerlasting life. So saith himselfe, Iohn, 6.27. The water that hee will giue shall be to him that drinketh of it, a Well of water springing to euerlasting life: so vndertakes himselfe, Iohn. 4.14. Findes the Fowle her prey delightfull when she tyres vpon it? Bee ruled by Dauid, Come and tast of thy Lord and thou shalt finde him more than so, no lesse than euen sweete.
The meat that he will give thee Endureth unto everlasting life. So Says himself, John, 6.27. The water that he will give shall be to him that Drinketh of it, a Well of water springing to everlasting life: so undertakes himself, John. 4.14. Finds the Foul her prey delightful when she tires upon it? Bee ruled by David, Come and taste of thy Lord and thou shalt find him more than so, no less than even sweet.
Finds the Fowle her prey hartie, and growes shee high by tyring vpon it? Bee aduised by Saint Paule, Drawe neare thy Sauiour, with a pure heart in assurance of faith,
Finds the Foul her prey hearty, and grows she high by tiring upon it? Bee advised by Saint Paul, Draw near thy Saviour, with a pure heart in assurance of faith,
But so thinke, as grace for grace, or, as some interpret, grace vpon grace, or grace in the necke of grace, Pro Legis gratia, Gratiam Euangelij (as Augustine speakes.) In time past the grace of the lawe,
But so think, as grace for grace, or, as Some interpret, grace upon grace, or grace in the neck of grace, Pro Legis Gratia, Gratiam Evangelist (as Augustine speaks.) In time passed the grace of the law,
In the fulnesse of time the grace of the Gospell, and with this one grace (as with one hande manie fingers) how many graces? The grace of Redemption, for to purchase it vnto vs, he giues himselfe who is this bodie, 1. Tim. 2.6. The grace of spirituall growth;
In the fullness of time the grace of the Gospel, and with this one grace (as with one hand many fingers) how many graces? The grace of Redemption, for to purchase it unto us, he gives himself who is this body, 1. Tim. 2.6. The grace of spiritual growth;
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May it bee in regarde of the estate wherin he either now is, or hereafter may bee? No, hee hath had his ••persedeas for death, euer since his resurrection.
May it be in regard of the estate wherein he either now is, or hereafter may be? No, he hath had his ••persedeas for death, ever since his resurrection.
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witnesse the souldiers who because they foūd him so, vnwittingly ful filled the scripture, whilst they saued the needlesse paines, as they tooke it, of breaking his legges:
witness the Soldiers who Because they found him so, unwittingly full filled the scripture, while they saved the needless pains, as they took it, of breaking his legs:
For as in the lawe, were it beast or fowle that was taken by trauell, such as for his kinde might lawfully bee eate•• yet must the bloode of it bee shed a•• couered with dust ere it were eaten 〈 ◊ 〉 in the gospel were this Lambe which we had not caught indeede, but which (as Iacob saide of his venison) the Lord our GOD hath brought it into our hands, neuer so cleane (and indeede without spot of sinne was it) yet must his side be opened with the speare,
For as in the law, were it beast or fowl that was taken by travel, such as for his kind might lawfully be eate•• yet must the blood of it be shed a•• covered with dust ere it were eaten 〈 ◊ 〉 in the gospel were this Lamb which we had not caught indeed, but which (as Iacob said of his venison) the Lord our GOD hath brought it into our hands, never so clean (and indeed without spot of sin was it) yet must his side be opened with the spear,
For Galen in his tenth booke of the vertue of Symples giues it against the bruses called NONLATINALPHABET which make euery thinge wee looke on seeme redde.
For Galen in his tenth book of the virtue of Simples gives it against the bruises called which make every thing we look on seem red.
And Iul. Alex. liber 12. Capite 4. salubrium commendeth it as a most speciall baulme to bee dropped vpon the corners off the Braine called Pia and dura mater, in the woundes of the heade:
And July Alexander liber 12. Capite 4. salubrium commends it as a most special balm to be dropped upon the corners off the Brain called Pia and dura mater, in the wounds of the head:
Wee reade in the greeke storie of one Codrus king of the Athenians, who in the time of warre betweene his people and their neighbours of Peloponnesus, being by the Oracle, a putatiue Dietie, to which in time of Paganisme they had recourse for councell, admonished that theirs shoulde the day bee whose king was by the enemie slaine, to purchase his Armie victorie entred this course;
we read in the greek story of one Codrus King of the Athenians, who in the time of war between his people and their neighbours of Peloponnesus, being by the Oracle, a putative Diety, to which in time of Paganism they had recourse for council, admonished that theirs should the day be whose King was by the enemy slain, to purchase his Army victory entered this course;
hauing clad himselfe in base attire, hee priuily conuaide himselfe to the enemies Campe, where offering such speaches of defiance as coulde not bee borne at ones hande so meane in showe, in rewarde of his boldnes hee was slaine:
having clad himself in base attire, he privily conveyed himself to the enemies Camp, where offering such Speeches of defiance as could not be born At ones hand so mean in show, in reward of his boldness he was slain:
or wee might not hope to aspire to life, such were the bowels of his loue, that first hee denied as it were to drawe vpon the glorie of his Dietie this vile clothing of our flesh,
or we might not hope to aspire to life, such were the bowels of his love, that First he denied as it were to draw upon the glory of his Diety this vile clothing of our Flesh,
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falling whilst following, caught whilst catching, and in the heate of his pursuite after, as hee thought, a mortall man, confronted by the puissance of the eternall Cod.
falling while following, caught while catching, and in the heat of his pursuit After, as he Thought, a Mortal man, confronted by the puissance of the Eternal Cod.
smothingly gratulated him, that two victories indeede he had gotten of them, but them so deare, that shoulde hee at the same rate buy a third, the purchase would no lesse than vndoe him.
smothingly gratulated him, that two victories indeed he had got of them, but them so deer, that should he At the same rate buy a third, the purchase would no less than undo him.
A greater complaint than this may the prince of darkenesse take vp, so deare hath this one comming forth at Christ cost him, that the mortgaging of his kingdome will not beare the charge of a seconde conflict:
A greater complaint than this may the Prince of darkness take up, so deer hath this one coming forth At christ cost him, that the mortgaging of his Kingdom will not bear the charge of a seconde conflict:
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but into his death are wee baptized. True it is which Fulgentius hath: Macula vitiatae propaginis inde incepit aboleri, vude in vnoquoque nascentium videbatur existere:
but into his death Are we baptised. True it is which Fulgentius hath: Macula vitiatae propaginis inde incepit aboleri, vude in vnoquoque nascentium Videbatur existere:
As wee were sinnets in the Cradle, so was Christ our Sauiour in the Manger. And on foote indeed was our saluation, the first instant he was in the flesh;
As we were sinnets in the Cradle, so was christ our Saviour in the Manger. And on foot indeed was our salvation, the First instant he was in the Flesh;
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hee must bee lifted vp and then will hee draw all men vnto him? Then dare his Apostle make bolde with death, and aske it where is his sting? and with the graue,
he must be lifted up and then will he draw all men unto him? Then Dare his Apostle make bold with death, and ask it where is his sting? and with the graven,
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and demaunde of it where is his victorie? Vpon point of his departure, according to his prophecie that the children of the Brydall should mourne when the Bridegrome was taken from them, his disciples grewe out of heart:
and demand of it where is his victory? Upon point of his departure, according to his prophecy that the children of the Brydall should mourn when the Bridegroom was taken from them, his Disciples grew out of heart:
But so harde a skirmish was to be endured in the quelling of him, as after a retreate againe and againe to his father, with if it bee possible let this cup passe from mee, should cost the victor a sweate,
But so harden a skirmish was to be endured in the quelling of him, as After a retreat again and again to his father, with if it be possible let this cup pass from me, should cost the victor a sweat,
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And strucken is the blood of you pascall Lamb Christ Iesus, vpon the dore-post (as I may terne it of your houses, that is in each of your viewes, that it may serue to secure you frō the destroyer.
And strucken is the blood of you Pascal Lamb christ Iesus, upon the doorpost (as I may terne it of your houses, that is in each of your views, that it may serve to secure you from the destroyer.
Euen so in the fulnes of time, in which your sinnes had seperated (as the Prophet speaketh) beetweene you and your God, the Lord of your life, no sooner set in the West of his deth,
Even so in the fullness of time, in which your Sins had separated (as the Prophet speaks) between you and your God, the Lord of your life, no sooner Set in the West of his death,
Now therefore as it is written of the Elephants, that they grow fearce by the sight of the blood of the grape spilt before them so will it bee expected at all your hands, that this bloode of your Sauiour (which is the true vine) thus powred out before you, put stomach in all you against the power of darknes:
Now Therefore as it is written of the Elephants, that they grow fierce by the sighed of the blood of the grape spilled before them so will it be expected At all your hands, that this blood of your Saviour (which is the true vine) thus poured out before you, put stomach in all you against the power of darkness:
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Haec est illa mors (saith Leo ) why this is the death GOD hath in so high regard, Vbi h•mo occiditur in mundo, non terminatione sensuum sed fine vitiorum when a man dies,
Haec est illa mors (Says Leo) why this is the death GOD hath in so high regard, Vbi h•mo occiditur in mundo, non termination sensuum sed fine Vitiorum when a man die,
Then of the choyce of the fliers. And last of the manner of their flying The ende whither they shall make: Thither. The flyers: who they shall be: Eagles. Their flights: In what manner it shalbe:
Then of the choice of the fliers. And last of the manner of their flying The end whither they shall make: Thither. The flyers: who they shall be: Eagles. Their flights: In what manner it shall:
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and the Bankes of it are set with the trees of life. Thither shall &c. Where the cheere is ioy: the exercise, singing: the city praise: the Subiect, God. the Quire, Angels. Thither shall, &c.
and the Banks of it Are Set with the trees of life. Thither shall etc. Where the cheer is joy: the exercise, singing: the City praise: the Subject, God. the Choir, Angels. Thither shall, etc.
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Where they shall bee good and not persecuted, happy and not enuied, rich & not robbed, kings and not flattered. Thither shall, &c. Where they shal haue possessiōs without inpeachments, Seignories without cares, length of years without decay of strēgth, loue of all without ielousie of any, greatnes of state without conscience of corruption. Thither shall, &c.
Where they shall be good and not persecuted, happy and not envied, rich & not robbed, Kings and not flattered. Thither shall, etc. Where they shall have possessions without inpeachments, Seignories without Cares, length of Years without decay of strength, love of all without jealousy of any, greatness of state without conscience of corruption. Thither shall, etc.
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Where they shal be togither in the same instant rauished with seeing, satisfied with enioying, and secured for retaining. Thither shall, &c. O then how happie they who shal bee gathered thither!
Where they shall be together in the same instant ravished with seeing, satisfied with enjoying, and secured for retaining. Thither shall, etc. O then how happy they who shall be gathered thither!
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Wee haue sparrowes, all whose sporte is in their lust, they are all readie, but too too pleasant, they shall not doe well to Chirpe: They are not they.
we have sparrows, all whose sport is in their lust, they Are all ready, but too too pleasant, they shall not do well to Chirp: They Are not they.
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We haue Ostriches, all whose feeding is on mettels, they are too too ouercloide, they shall not doe well to stretch: They are not they. We haue Cormorāts:
We have Ostriches, all whose feeding is on mettles, they Are too too ouercloide, they shall not do well to stretch: They Are not they. We have Cormorants:
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Then, where is a iudge and his presence worse to bee endured than the waight of Mountaines, it is so fearefull, where are thousands of home-borne witnesses,
Then, where is a judge and his presence Worse to be endured than the weight of Mountains, it is so fearful, where Are thousands of homeborn Witnesses,
Where an execution is done, and the officer the Diuell: And the Instrument of Fier, and the kind, Burning; and the measure eternitie, There is their Thither.
Where an execution is done, and the officer the devil: And the Instrument of Fire, and the kind, Burning; and the measure eternity, There is their Thither.
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Now shoulde you doubt who these Eagles bee, and aske first of Origen, hee will answere in generall, Qui in passionem domins credunt, They which Iay holde vpon Christs passion:
Now should you doubt who these Eagles be, and ask First of Origen, he will answer in general, Qui in passionem Domins credunt, They which Jay hold upon Christ passion:
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Thus like Salomons noise of Priests, which sounded trompets at his bringing in the Arke into his temple, they were of the citie of Dauid as these are (that is) of Hierusalem which is from aboue, were there no fewer than 120. of them,
Thus like Solomon's noise of Priests, which sounded trumpets At his bringing in the Ark into his temple, they were of the City of David as these Are (that is) of Jerusalem which is from above, were there no fewer than 120. of them,
And by consequent whither you shall be gathered togither? Take of mee 6. notes of an Eagle that will not faile you. 1 Your Nest, 2 Your eye, 3 Your Flight 4 Your Foe, 5 Your Age, 6 Your witte, 1 If it be on the Rocke. 2 If it can broke the Sun. 3 If it be high and swift. 4 If it be the Dragon. 5 If it be well renewed. 6 It it bee first to pease,
And by consequent whither you shall be gathered together? Take of me 6. notes of an Eagl that will not fail you. 1 Your Nest, 2 Your eye, 3 Your Flight 4 Your Foe, 5 Your Age, 6 Your wit, 1 If it be on the Rock. 2 If it can broke the Sun. 3 If it be high and swift. 4 If it be the Dragon. 5 If it be well renewed. 6 It it be First to peas,
There is a first kinde of men, who hauing caught Iustus ex fide sua vinet, the iust shall liue by faith by the ende, runne away counter with Pythagoras his NONLATINALPHABET they haue founde,
There is a First kind of men, who having caught Justus ex fide sua vinet, the just shall live by faith by the end, run away counter with Pythagoras his they have found,
and flatter themselues with a conceipt that the waie forsooth to heauen they cannot loose, follow they the trace of Arrius, yea almost of Mahomet himselfe.
and flatter themselves with a conceit that the Way forsooth to heaven they cannot lose, follow they the trace of Arius, yea almost of Mahomet himself.
For the iust (that is, saie they, the morrallie-honest man) shall liue, that is, shall bee admitted into the ioyes of heauen by his faith, that is in the lieu of that kinde of deuotion or religion whereto he addicted himselfe, be it whatsoeuer it will.
For the just (that is, say they, the morrallie-honest man) shall live, that is, shall be admitted into the Joys of heaven by his faith, that is in the lieu of that kind of devotion or Religion whereto he addicted himself, be it whatsoever it will.
As of the priuiledge his death had in sauing alone, it is excellently saide, multorum &c. Many a Saints death hath beene pretious in the sight of the Lord,
As of the privilege his death had in Saving alone, it is excellently said, multorum etc. Many a Saints death hath been precious in the sighed of the Lord,
One Christ Iesus is found, through whose side all men are crucified, with whose last gaspe all men gaue vp the ghost, in whose graue all men are buried, by whose resurrection all men are quickned:
One christ Iesus is found, through whose side all men Are Crucified, with whose last gasp all men gave up the ghost, in whose graven all men Are buried, by whose resurrection all men Are quickened:
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And this hart of theirs (as in an Anatomy you know it is) like the Poets Pernassus being Biceps double-ridged, hauing a left knoll puffed vp with the conceipt of innocencie in abstayning from euill,
And this heart of theirs (as in an Anatomy you know it is) like the Poets Pernassus being Biceps double-ridged, having a left knoll puffed up with the conceit of innocence in abstaining from evil,
Bee doing a Gods name, and God (though he will not sell the) yet will giue thee heauen but yet see thou bee sure to remember of whom it is giuen thee to be able to do this good,
Bee doing a God's name, and God (though he will not fell thee) yet will give thee heaven but yet see thou be sure to Remember of whom it is given thee to be able to do this good,
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so termed, because they naturally want feete and cannot stand, in english Martinets, who as the same Author lib. 10 chap. 39. of his naturall history writeth, haue certaine good qualities.
so termed, Because they naturally want feet and cannot stand, in english Martinets, who as the same Author lib. 10 chap. 39. of his natural history Writeth, have certain good qualities.
and the fantastique Reformer, Qu• nomine imperij impugnat imperium, who hath beene so long building the Church, till hee hath almost puld downe the Church (for there are more kinde of Martinets than the Libellers ) neuer wrought Hannibals scalding vineger vpon the Alpes,
and the fantastic Reformer, Qu• nomine imperij impugnat imperium, who hath been so long building the Church, till he hath almost pulled down the Church (for there Are more kind of Martinets than the Libellers) never wrought Hannibals scalding vinegar upon the Alps,
For if Paule his tutors rule holde, and by Saint Luke (registring it) it should seme it doth, This councell of theirs, which is not of God, cannot stand:
For if Paul his tutors Rule hold, and by Saint Lycia (registering it) it should seem it does, This council of theirs, which is not of God, cannot stand:
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For her eyes behold a farre off saith Iob: & Plin. lib. 10. cap. 3. Illi acies contra radios solis stat firma, her eye will neuer water though she gase into the Sun. And these two vertues shall you still marke in their eyes who shall bee gathered hither.
For her eyes behold a Far off Says Job: & Pliny lib. 10. cap. 3. Illi acies contra radios solis stat Firm, her eye will never water though she gaze into the Sun. And these two Virtues shall you still mark in their eyes who shall be gathered hither.
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See the second in Eagle Iohn himselfe, and his fellowes he runnes not with bare NONLATINALPHABET (wee haue seene) but NONLATINALPHABET, our eyes haue serued vs to stande and gase vpon no lesse than euen his glorie:
See the second in Eagl John himself, and his Fellows he runs not with bore (we have seen) but, our eyes have served us to stand and gaze upon no less than even his glory:
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themselues are so farre off they cannot discerne themselues, for God is light (so saith the truth,) and their soules are themselues, so faies their Philosophie.
themselves Are so Far off they cannot discern themselves, for God is Light (so Says the truth,) and their Souls Are themselves, so faies their Philosophy.
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And yet can they (Bussards as they are) see a worlde, that is a building, infinity admirable for the firmnes, capacitie, maiestie, vse, order, motion of it:
And yet can they (Bussards as they Are) see a world, that is a building, infinity admirable for the firmness, capacity, majesty, use, order, motion of it:
Suppose one of these pollitike depose-Gods were but a maister Chimick (as such working wits are verie ingenious) & hauing don me the fauour to shew me some one of his especial Magistrals (as greatnes of skill,
Suppose one of these politic depose-Gods were but a master Chemic (as such working wits Are very ingenious) & having dONE me the favour to show me Some one of his especial Magistrals (as greatness of skill,
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& pride in kindenes are oft cōpenions) should heare me iudge it to be the destillation of some Pedler Aqua-vitae - man, would he not take mee to be of small iudgement in that Arte? And then demaunde I of him (whosoeuer hee be) whether as meane an opinion (for his iudgemēt in very nature) may not be wel had of him, who seeing an heauen, which hee confesseth abundant in varietie of influence,
& pride in kindness Are oft compenions) should hear me judge it to be the distillation of Some Pedlar Aquavitae - man, would he not take me to be of small judgement in that Art? And then demand I of him (whosoever he be) whither as mean an opinion (for his judgement in very nature) may not be well had of him, who seeing an heaven, which he Confesses abundant in variety of influence,
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Who treading vpon an earth which yealdes breade to strengthen him, wine to comfort him, golde to enrich him, drugs to heale him, wonders to astonish him:
Who treading upon an earth which yields bread to strengthen him, wine to Comfort him, gold to enrich him, drugs to heal him, wonders to astonish him:
who sailing vpon a sea, which hee knowes is water, (that is a humor naturally spreeding) and yet sees it higher than the earth, that is against nature without limit, solid:
who sailing upon a sea, which he knows is water, (that is a humour naturally spreading) and yet sees it higher than the earth, that is against nature without limit, solid:
can yet surmise so hab-nab a cause as chance, nay anie but so aboue nature a cause as GOD could bee the compactor of this heauen the endower of this earth, the controller, of this sea? Hee sees huge Elements, earth, water and aire,
can yet surmise so hab-nab a cause as chance, nay any but so above nature a cause as GOD could be the compactor of this heaven the endower of this earth, the controller, of this sea? He sees huge Elements, earth, water and air,
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O can he doubt there is an vmpire of impeachable right, vnmatchable power, vnsoundable wisdom which could, without repining, subiect those so greate to these so little?
Oh can he doubt there is an umpire of impeachable right, unmatchable power, unsoundable Wisdom which could, without repining, Subject those so great to these so little?
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Let mee beg of him (be there any present of this minde) first to be thinke himselfe what interest his prince (who may commaunde his life and lande) hath in him:
Let me beg of him (be there any present of this mind) First to be think himself what Interest his Prince (who may command his life and land) hath in him:
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Then should shee (from which wrong, thanked bee God, her highnes hath euer bene farre) hauing forced him to yeelde both into her handes, dispose of the one to her Exchequer, of the other to his vnderlings seruice,
Then should she (from which wrong, thanked be God, her highness hath ever be Far) having forced him to yield both into her hands, dispose of the one to her Exchequer, of the other to his underlings service,
And then say how deare needes must this title bee to all, how soueraine his power to all, that at his becke, pride hath not thought much to bowe to basenes, learning to be taught by rudenesse, power to be manacled by weakenesse, millions to be wonne by twelue,
And then say how deer needs must this title be to all, how sovereign his power to all, that At his beck, pride hath not Thought much to bow to baseness, learning to be taught by rudeness, power to be manacled by weakness, millions to be won by twelue,
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yet is this temperature of theirs of foure deads they say (for such are the elements) and of deade added to deade can life (I am sure) no better arise,
yet is this temperature of theirs of foure deads they say (for such Are the elements) and of dead added to dead can life (I am sure) no better arise,
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but so distinctly as in a moment to present them with it all the heauen moouing, the stars shining, the fire mounting, the Ayre pearcing, the sea swelling, the earth resting, gemmes glistring, varietie entertayning:
but so distinctly as in a moment to present them with it all the heaven moving, the Stars shining, the fire mounting, the Air piercing, the sea swelling, the earth resting, gems glistering, variety entertaining:
which it may be ere night, hauing euery part that they so it now hath & a greater quantity than now it hath, wil be as vnable to grow, moue or speake as the dullest stone wese:
which it may be ere night, having every part that they so it now hath & a greater quantity than now it hath, will be as unable to grow, move or speak as the dullest stone wese:
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They could yet neuer see for sooth this God, this soule wee so much talke of, Plautus (as I remember) in Asinaria brings in an olde strumpet playing vpon a worne-out customer of hers, (with whome the worlde ranne so lowe that he was faine to aske daies of paiment for his pleasure) with these words, Oculatae nostra sunt manus, credunt quod vidēt:
They could yet never see for sooth this God, this soul we so much talk of, Plautus (as I Remember) in Asinaria brings in an old strumpet playing upon a wornout customer of hers, (with whom the world ran so low that he was feign to ask days of payment for his pleasure) with these words, Oculatae nostra sunt manus, credunt quod vident:
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my friend, people of our trade haue eyes in their hands, if your present be so fine they cannot see it, they beleeue it is so farre off they doe not receiue it.
my friend, people of our trade have eyes in their hands, if your present be so fine they cannot see it, they believe it is so Far off they do not receive it.
For the sharpest he among them sees no breath he then sendeth forth: But as colde growes on, and the ayre rarifies beginnes it to appeare. Fooles as they are.
For the Sharpest he among them sees no breath he then sends forth: But as cold grows on, and the air rarefies begins it to appear. Fools as they Are.
Then shall they be so mad with paine, that they shall stare and roare, and cry O what is this I feale? It cannot be a heade, a hand, a leg, a brest, a backe that beareth all I feele:
Then shall they be so mad with pain, that they shall stare and roar, and cry Oh what is this I feal? It cannot be a head, a hand, a leg, a breast, a back that bears all I feel:
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and that if you would bee intreated to spende but some fewe houres in marking some disparing mans fit, who (though sounde in bodie) yet in somewhat else you should see inconceiueably panged, you could not choose but haue.
and that if you would be entreated to spend but Some few hours in marking Some despairing men fit, who (though sound in body) yet in somewhat Else you should see inconceiueably pang, you could not choose but have.
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How ioyfull should I poast with such a soule vnto God? with how sweete hymnes of consorted Angels would heauen entertaine vs? It were pride to say wee should come to ioy but hundred thicke, (that were to intimate that wee supposed one of vs were iust,) Noe wee should both bee then so good (of yet so bad) that there shoulde bee for each of vs his 99. degrees of ioy a peece.
How joyful should I post with such a soul unto God? with how sweet Hymns of consorted Angels would heaven entertain us? It were pride to say we should come to joy but hundred thick, (that were to intimate that we supposed one of us were just,) Noah we should both be then so good (of yet so bad) that there should be for each of us his 99. Degrees of joy a piece.
And of it againe the North (that is the most boisterous winde) hath the latine name of Aquily, because it scoures and makes heade forward like an Eagle:
And of it again the North (that is the most boisterous wind) hath the latin name of Aquily, Because it scours and makes head forward like an Eagl:
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for that which could not Iet an Angell stay in heauen, will not suffer a man to rise from the earth ▪ And that which sat so heaue vpon our Sauiours head,
for that which could not Jet an Angel stay in heaven, will not suffer a man to rise from the earth ▪ And that which sat so heave upon our Saviour's head,
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Qui peccatorum granant•• sepulchris, discussa obstaculorum mole prosiltant, if wee will rise as Christ did, wee must rowle away the stone that lies vpon vs, as hee did.
Qui peccatorum granant•• Sepulchers, discussa obstaculorum mole prosiltant, if we will rise as christ did, we must roll away the stone that lies upon us, as he did.
Are you young & are you wittie? whats your minde on it? Are you old & are you wealthie? whats your minde on it? are you minions & in fauour? whats your minde on it? Are you parēts & haue your sweet children? whats your minde on them? Then heres your ioy,
are you young & Are you witty? whats your mind on it? are you old & Are you wealthy? whats your mind on it? Are you minions & in favour? whats your mind on it? are you Parents & have your sweet children? whats your mind on them? Then heres your joy,
The learned in Astronomie, haue by demonstration founde that the Moone (which the ignorant thinke the biggest starre but the Sun) is indeede the least Plannet.
The learned in Astronomy, have by demonstration found that the Moon (which the ignorant think the biggest star but the Sun) is indeed the least Planet.
Now concerning the strength of your flight, and both the meanes for it, and the triall of it, Paule hath together deliuered them in the 2. Cor. 10.4. The meanes, if you bee mighty through GOD:
Now Concerning the strength of your flight, and both the means for it, and the trial of it, Paul hath together Delivered them in the 2. Cor. 10.4. The means, if you be mighty through GOD:
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the triall, if your proceedings bee sterne, that noe impediment can withholde you from him. For if you bee once thus winged, downe must euen NONLATINALPHABET impregnable houldes before you.
the trial, if your proceedings be stern, that no impediment can withhold you from him. For if you be once thus winged, down must even impregnable holds before you.
as to clame the least part in this honour) I cannot conceale what olde Lactan. hath to this point excellently noted, who by the very NONLATINALPHABET of Iupiters name, which came as the heathen saide, a iuuando of helping, concluded to them hee could be no God:
as to claim the least part in this honour) I cannot conceal what old Lactan hath to this point excellently noted, who by the very of Iupiters name, which Come as the heathen said, a iuuando of helping, concluded to them he could be no God:
Of the tokens of this strength, (to witte the ouerbearing hinderances that oppose themselues, which will appeare by our speedie recouerie of the place, towardes which wee make, I will say as little.
Of the tokens of this strength, (to wit the overbearing hindrances that oppose themselves, which will appear by our speedy recovery of the place, towards which we make, I will say as little.
& our selues periured, He hath promised to put an edge in vs against him, (I will put enmity betweene this feede and her head) And that this enemy should grow to encoūter him,
& our selves perjured, He hath promised to put an edge in us against him, (I will put enmity between this feed and her head) And that this enemy should grow to encounter him,
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Shall not heathen Hanniball rise in iudgement against vs, if we rise not in courage against this Dragon, against whō we haue passed an oath still to be in armes? Were the losse small by his friendship, it were another matter.
Shall not heathen Hannibal rise in judgement against us, if we rise not in courage against this Dragon, against whom we have passed an oath still to be in arms? Were the loss small by his friendship, it were Another matter.
And how so? He made all good ▪ and so (saith Origen ) in a sort shall we doe, Nobis saltem, qui malis aduer samur, wee shall make the Diuell him selfe good vnto vs, the conquest of whom shall be the matter of our glorie.
And how so? He made all good ▪ and so (Says Origen) in a sort shall we do, Nobis Saltem, qui malis Aduer Samur, we shall make the devil him self good unto us, the conquest of whom shall be the matter of our glory.
And this is that peculiar of the Soints, which was Zephers warrant to promise iust Iobe that his age should shine and appeare more cleare than the moone day:
And this is that peculiar of the Soints, which was Zephers warrant to promise just Job that his age should shine and appear more clear than the moon day:
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though the age of euerie beast hee offered bee set downe, (his Ramme, his Goate, each three yeare olde) yet of his birdes (by which, Spiritual men are ment) he are wee no such thing:
though the age of every beast he offered be Set down, (his Ram, his Goat, each three year old) yet of his Birds (by which, Spiritual men Are meant) he Are we not such thing:
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Now this reparing of the Eagle is in two points, The melting her soarefethers, & the casting her ouergrown bill, Plin. lib. 10. Cap. 3. (For the former of which her meanes is,
Now this repairing of the Eagl is in two points, The melting her soarefethers, & the casting her overgrown bill, Pliny lib. 10. Cap. 3. (For the former of which her means is,
Of the former, wee haue one example in Paule, now so woe begone, as to break out into Owretched man that I am, who shal deliuer me from this bodie of death? I thanke God through Iesus Christ our Lord, neuer more desperate disease, neuer more quicke cure.
Of the former, we have one Exampl in Paul, now so woe begone, as to break out into Wretched man that I am, who shall deliver me from this body of death? I thank God through Iesus christ our Lord, never more desperate disease, never more quick cure.
Shall I speake plaine? must so search euerie corner in his heart for sinne, till hee finde himselfe almost as farre gone as euen now you heard Paule was.
Shall I speak plain? must so search every corner in his heart for sin, till he find himself almost as Far gone as even now you herd Paul was.
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Heare secure wantons, from whome sin yet neuer wrong teare, whom the Viol de la Iambo, hath a charge to keepe from melancholie, looke vp & see another Viol that wil one day as much noble all your sences, as that delighteth one:
Hear secure wantons, from whom since yet never wrong tear, whom the Violent de la Iambo, hath a charge to keep from melancholy, look up & see Another Violent that will one day as much noble all your Senses, as that delights one:
And heere drooping spirits (bee there any present) who languish in despaire, if this earth haue Eagles, you (of all men) sure are they, you haue molted, you haue knockt your bils against the Rocke: let it suffice.
And Here drooping spirits (be there any present) who languish in despair, if this earth have Eagles, you (of all men) sure Are they, you have molted, you have knocked your bills against the Rock: let it suffice.
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And then bid that disputer say, how you can misse of raigning with him, who when hee had promised you should doe so, (to exclude pretence of doubt) sent that his promise with a letter (as it were of commendations) to you, that if hee were true, who neuer can bee false in that hee was trueth it selfe, It is a faithfull saying, Est & Amen hath protested it, you which haue suffered with him shall raigne with him, Est & Amen hath promised it.
And then bid that disputer say, how you can miss of reigning with him, who when he had promised you should do so, (to exclude pretence of doubt) sent that his promise with a Letter (as it were of commendations) to you, that if he were true, who never can be false in that he was truth it self, It is a faithful saying, Est & Amen hath protested it, you which have suffered with him shall Reign with him, Est & Amen hath promised it.
Man indeede is the Lord of al creatures, yet oft fareth it with him, as once it did with Lord Naaman, vouchsafing not to bee aduised by some seruants of his, It is a venture but hee wil Hoose so greate a blessing,
Man indeed is the Lord of all creatures, yet oft fareth it with him, as once it did with Lord Naaman, vouchsafing not to be advised by Some Servants of his, It is a venture but he will Hoose so great a blessing,
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And Eagles th•y must teach him discretion, to consider what hee gaines, or hee will be so headie, to ingage himselfe for that, the gaine of which will venter him his very soule.
And Eagles th•y must teach him discretion, to Consider what he gains, or he will be so heady, to engage himself for that, the gain of which will venture him his very soul.
Ananias found it to be true, dum prety quarit compendium, anunaefecit detrimentum, saith Ambrose: while hee was so slie as to saue his money, he prooued so rash as to loose his soule.
Ananias found it to be true, dum pretty quarit compendium, anunaefecit detrimentum, Says Ambrose: while he was so sly as to save his money, he proved so rash as to lose his soul.
but weigh the priuiledges I beseech you, least they prooue (more than by their name they seeme) not Legis, but Euangelij priuationes, & bereaue you of the comfore of the very Gospell.
but weigh the privileges I beseech you, lest they prove (more than by their name they seem) not Legis, but Evangelist priuationes, & bereave you of the comfore of the very Gospel.
and my feare for my mother) in the name of learning and vertue to intreate you, that as you will not haue your memories stincke in the noses of all learned posteritie,
and my Fear for my mother) in the name of learning and virtue to entreat you, that as you will not have your memories stink in the noses of all learned posterity,
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as you will not vnawares take from that pretogatiue to which you woulde seeme to adde, by disabling it to giue that, which you say it must needs recall:
as you will not unawares take from that pretogatiue to which you would seem to add, by disabling it to give that, which you say it must needs Recall:
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that it hath taught, to take from learning that which ignorance perswaded to giue it, you would in your determination herof vse both your wisdom & your cōscience.
that it hath taught, to take from learning that which ignorance persuaded to give it, you would in your determination hereof use both your Wisdom & your conscience.
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but consisting most in keeping of a wholsome diet: The latter very painefull, as in taking of it there must bee purgings, sweatings, lancings, and the like.
but consisting most in keeping of a wholesome diet: The latter very painful, as in taking of it there must be purgings, sweatings, lancings, and the like.
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NONLATINALPHABET, one so pleasant that it will neuer trouble you, and that is this weighing discretion in the gettings (to which now I woulde perswade,) And NONLATINALPHABET (another bitter one) of hauing ease by lancing your own hearts,
, one so pleasant that it will never trouble you, and that is this weighing discretion in the gettings (to which now I would persuade,) And (Another bitter one) of having ease by lancing your own hearts,
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If you make this rule vnto your selues, to gaine nothing but with a good conscience, all the comfort you shall haue of it my heart is not able to conceiue.
If you make this Rule unto your selves, to gain nothing but with a good conscience, all the Comfort you shall have of it my heart is not able to conceive.
and so to goe to torments like fooles to the stockes:) or, if you finde the mercie to haue remorse, betweene a setled resolution, you shall heare that there is no saluation without restitution,
and so to go to torments like Fools to the stocks:) or, if you find the mercy to have remorse, between a settled resolution, you shall hear that there is no salvation without restitution,
And this I thought good to obserue by occasion of these sixe notes of an Eagle, the kinde of birde by which our Sauiour chose to shadowe them who shall bee gathered hither.
And this I Thought good to observe by occasion of these sixe notes of an Eagl, the kind of bird by which our Saviour chosen to shadow them who shall be gathered hither.
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Now it remaineth that from this choice of the Fliers, I proceede to those neare circumstances in the flight it selfe, conteyned in these wordes, shall bee gathered together: which as I conceiue them are three.
Now it remains that from this choice of the Fliers, I proceed to those near Circumstances in the flight it self, contained in these words, shall be gathered together: which as I conceive them Are three.
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All three distinctly deliuered vs in that one Originall NONLATINALPHABET, which wee in english expresse by these many words shall bee gathered together.
All three distinctly Delivered us in that one Original, which we in english express by these many words shall be gathered together.
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The first of which notes (or the efficient cause) I gather by Abnegation out of the voice of this Verbe, which beeing Passiue, giueth to vnderstande that they who shall be gathered are no Actors in their owne gathering.
The First of which notes (or the efficient cause) I gather by Abnegation out of the voice of this Verb, which being Passive, gives to understand that they who shall be gathered Are no Actors in their own gathering.
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The seconde (or the manner of this Flight) I finde in the Praeposition NONLATINALPHABET, which imposing vpon the Verbe, (that is compounded with it) a communitie,
The seconde (or the manner of this Flight) I find in the Preposition, which imposing upon the Verb, (that is compounded with it) a community,
as the Grammarians speake (indeede stretching the action or passion of it to manie) argueth in this gathering a shoaling or an assembling of some companie.
as the Grammarians speak (indeed stretching the actium or passion of it to many) argue in this gathering a shoaling or an assembling of Some company.
c-acp dt n2 vvb (av vvg dt n1 cc n1 pp-f pn31 p-acp d) vvz p-acp d vvg dt n-vvg cc dt vvg pp-f d n1.
The thirde (or the certainetie of this flight) I deduce out of the nature of this Verbe NONLATINALPHABET it selfe, which at least importeth a preheminence,
The Third (or the certainty of this flight) I deduce out of the nature of this Verb it self, which At least imports a pre-eminence,
dt ord (cc dt n1 pp-f d n1) pns11 vvi av pp-f dt n1 pp-f d n1 pn31 n1, r-crq p-acp ds vvz dt n1,
For so vseth Aesebines it, with whome NONLATINALPHABET soundes as much as NONLATINALPHABET to drag or haile one to the b••••, no lesse than to leaue him no shift whereby to escape making his answere:
For so uses Aesebines it, with whom sounds as much as to drag or hail one to the b••••, no less than to leave him no shift whereby to escape making his answer:
p-acp av vvz n2 pn31, p-acp r-crq n2 c-acp d c-acp pc-acp vvi cc vvi pi p-acp dt n1, av-dx av-dc cs pc-acp vvi pno31 dx n1 c-crq pc-acp vvi vvg po31 n1:
Last in that it is tolde vs that they shall bee gathered or inforced to make this appearance, I resolue they shall not haue power to denie it, out come they must.
Last in that it is told us that they shall be gathered or enforced to make this appearance, I resolve they shall not have power to deny it, out come they must.
ord p-acp cst pn31 vbz vvn pno12 d pns32 vmb vbi vvn cc vvn pc-acp vvi d n1, pns11 vvb pns32 vmb xx vhi n1 pc-acp vvi pn31, av vvb pns32 vmb.
By the gathering I tolde you in the beginning was the resurrection meant, and therefore cannot now doubt but you conceiue that by the cause in this gathering is the Author of our resurrection, By the certainetie of this gathering is the assurance of our resurrection vnderstoode.
By the gathering I told you in the beginning was the resurrection meant, and Therefore cannot now doubt but you conceive that by the cause in this gathering is the Author of our resurrection, By the certainty of this gathering is the assurance of our resurrection understood.
p-acp dt vvg pns11 vvd pn22 p-acp dt n1 vbds dt n1 vvd, cc av vmbx av vvi p-acp pn22 vvb cst p-acp dt n1 p-acp d vvg vbz dt n1 pp-f po12 n1, p-acp dt n1 pp-f d vvg vbz dt n1 pp-f po12 n1 vvd.
Now concerning that which I had intended in each of these three, I haue place onely for our Sauiours complainte, Iohn. 16.12. I haue many things to say, but you cannot beare them away;
Now Concerning that which I had intended in each of these three, I have place only for our Saviour's complaint, John. 16.12. I have many things to say, but you cannot bear them away;
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For besides what I had intended of the two first points (the cause, & the manner) with the summe of which, I should haue bene better able in fewe wordes to acquaint you, my especiall purpose was (in the thirde) to haue attempted the making good vnto the Atheists of our time that, which long time Gregory vndertooke to their fathers in infidelitie, that Resurrections fidem qui in obedientia non tenent, eaudem in ratione debuerant teners:
For beside what I had intended of the two First points (the cause, & the manner) with the sum of which, I should have be better able in few words to acquaint you, my especial purpose was (in the Third) to have attempted the making good unto the Atheists of our time that, which long time Gregory undertook to their Father's in infidelity, that Resurrections fidem qui in obedientia non tenent, eaudem in ratione debuerant teners:
But heere as the straitnes of time hath preuented me (for vttering that which it may be might haue done some good) so hath it made me amendes with bidding me to the keeping of that best rule, giuen but in one, (but true in euery such misterie of religion) which otherwise I should haue ventured to haue broken, Fides credat, intelligentia non requirat, Let faith beleeue it, let wit seeke no reason of it:
But Here as the straitness of time hath prevented me (for uttering that which it may be might have done Some good) so hath it made me amends with bidding me to the keeping of that best Rule, given but in one, (but true in every such mystery of Religion) which otherwise I should have ventured to have broken, Fides Credat, Intelligence non requirat, Let faith believe it, let wit seek no reason of it:
Ne aut non inuentum putet incredibile, aut reperium non credat singulare, least curiositie for his paines gaine one of these two thinges, either (if it bee in iudgement dazeled and cannot finde it) like an Apostata to thinke it incredible:
Ne Or non inuentum putet incredibile, Or reperium non Credat singular, least curiosity for his pains gain one of these two things, either (if it be in judgement dazzled and cannot find it) like an Apostata to think it incredible:
& put my selfe to diuing to saue others from drowning (for so much danger is there in seeking to establish that by reason which is aboue reason:) here & now, that one promise of him (who is the trueth it selfe, that all that are in their graue, shall heare the voice of the sonne of God) shal suffice mee both for direction to the Author & intelligence of the companie, and assurance of the Apparance vpon this Sommons.
& put my self to diving to save Others from drowning (for so much danger is there in seeking to establish that by reason which is above reason:) Here & now, that one promise of him (who is the truth it self, that all that Are in their graven, shall hear the voice of the son of God) shall suffice me both for direction to the Author & intelligence of the company, and assurance of the Appearance upon this Summons.
cc vvi po11 n1 p-acp vvg pc-acp vvi n2-jn p-acp vvg (c-acp av d n1 vbz a-acp p-acp vvg pc-acp vvi cst p-acp n1 r-crq vbz p-acp n1:) av cc av, cst pi n1 pp-f pno31 (r-crq vbz dt n1 pn31 n1, cst d cst vbr p-acp po32 n1, vmb vvi dt n1 pp-f dt n1 pp-f np1) vmb vvi pno11 av-d p-acp n1 p-acp dt n1 cc n1 pp-f dt n1, cc n1 pp-f dt n1 p-acp d vvz.
The maiestie (at whose commandement the Eagle mounteth) aslure vs of our kinde, by our nest so sure as on the rock, our eye so strong as vnd aseled by the Sun, our flight so true,
The majesty (At whose Commandment the Eagl mounts) aslure us of our kind, by our nest so sure as on the rock, our eye so strong as Und aseled by the Sun, our flight so true,
And last the Sonne, who wee know shal at last raise vs all out of the sleepe of death, in the meane time raise vs his people out of our slumber in sinne, that our first life may secure vs from the seconde death.
And last the Son, who we know shall At last raise us all out of the sleep of death, in the mean time raise us his people out of our slumber in sin, that our First life may secure us from the seconde death.
cc ord dt n1, r-crq pns12 vvb vmb p-acp ord vvb pno12 d av pp-f dt n1 pp-f n1, p-acp dt j n1 vvi pno12 po31 n1 av pp-f po12 n1 p-acp n1, cst po12 ord n1 vmb vvi pno12 p-acp dt ord n1.
