A sermon preached before his Maiestie at White-Hall, on the 24. of March last being Easter day, and being also the day of the beginning of His Maiesties most gracious reigne. By the Bishop of Elie His Maiesties almoner.
Three senses then, there are of the Text and (to do it right) we to touch them all three. 1. Christ in prophesie. 2. Dauid in History. 3. Our owne in analogie.
Three Senses then, there Are of the Text and (to do it right) we to touch them all three. 1. christ in prophesy. 2. David in History. 3. Our own in analogy.
A quibus, and Quousque: By whom, and How farre: By whom refused? We weigh the word, Aedificantes: Not by men vnskilfull; but, by workmen, Builders professed:
A quibus, and How long: By whom, and How Far: By whom refused? We weigh the word, Aedificantes: Not by men unskilful; but, by workmen, Builders professed:
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And, how farre? Placed by Him, not in any part of the Building: but, in the part most in the eye, ( the Corner: ) and, in the highest place of it, ( the very Head. )
And, how Far? Placed by Him, not in any part of the Building: but, in the part most in the eye, (the Corner:) and, in the highest place of it, (the very Head.)
As, This was the day, when God so brought Dauid, (as appeareth by the 24. verse:) And Hic est dies, This is the day, when hee brought His Maiestie to bee Head of this Kingdome. O• these in their order.
As, This was the day, when God so brought David, (as appears by the 24. verse:) And Hic est dies, This is the day, when he brought His Majesty to be Head of this Kingdom. O• these in their order.
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The Stone that the Builders refused, &c. THe estate of mankinde, as they are in Societie, either or Church or Kingdome, is, in diuers termes set forth to vs in Scripture:
The Stone that the Builders refused, etc. THe estate of mankind, as they Are in Society, either or Church or Kingdom, is, in diverse terms Set forth to us in Scripture:
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You are Gods Husbandry, You are Gods building, both in one verse ▪ Now, the Style of this Text, runnes in termes of this last, of Building, or Architecture. For heere are Builders, and heere is Stone, and a Coine or Corner, and a Top or Turret ouer it.
You Are God's Husbandry, You Are God's building, both in one verse ▪ Now, the Style of this Text, runs in terms of this last, of Building, or Architecture. For Here Are Builders, and Here is Stone, and a Coin or Corner, and a Top or Turret over it.
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if wee be, but our selues, euery one in himselfe, and of himselfe, to build God an Oratory; If we haue an Houshold, of them, to build him a Chappell. If a larger circuit,
if we be, but our selves, every one in himself, and of himself, to built God an Oratory; If we have an Household, of them, to built him a Chapel. If a larger circuit,
Esays stone, layde in Sion, Qui crediderit non confundetur, Hee that beleeueth in him then, shall not bee confounded, saith Saint Peter, 1. Pet. 2. 6. Hic est lapis.
Isaiah stone, laid in Sion, Qui crediderit non confundetur, He that Believeth in him then, shall not be confounded, Says Saint Peter, 1. Pet. 2. 6. Hic est lapis.
He is the Stone of our faith, saith St. Peter, Lapis erat Christus. And Petra erat Christus, saith St. Paul. Hee is the Stone of our Sacraments, the water of our Baptisme and of ou• Spirituall drinke: both issue from him.
He is the Stone of our faith, Says Saint Peter, Lapis erat Christus. And Petra erat Christus, Says Saint Paul. He is the Stone of our Sacraments, the water of our Baptism and of ou• Spiritual drink: both issue from him.
for Caput Anguli. It is returned, Quem reprobauerunt: He is refused. Will yee heare it, from themselues? Nolumus hunc regnare, Wee will not haue him King; not in that place; no Head, in any wise.
for Caput Anguli. It is returned, Whom reprobauerunt: He is refused. Will ye hear it, from themselves? Nolumus hunc Reign, we will not have him King; not in that place; no Head, in any wise.
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We aske then, how farre? Will ye put him vp the second time, and (to see the Quousque, in kinde) will ye put vp Barabbas with him? No• hunc. sed Barabbam. So it went: That was their verdict.
We ask then, how Far? Will you put him up the second time, and (to see the How long, in kind) will you put up Barabbas with him? No• hunc. sed Barabbam. So it went: That was their verdict.
not in the tappe, nay not in the bottome; not in the Corner, nay not in any ranke of 〈 ◊ 〉 Building: that, is as much as may be. And this, was Christs lot.
not in the tap, nay not in the bottom; not in the Corner, nay not in any rank of 〈 ◊ 〉 Building: that, is as much as may be. And this, was Christ lot.
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And to that, they pro•eeded, euen to actuall matters, to reall reproba•ion. Before they cast him aside, (this poore Stone, ) they hackt and they hewed it,
And to that, they pro•eeded, even to actual matters, to real reproba•ion. Before they cast him aside, (this poor Stone,) they hacked and they hewed it,
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Celauerunt Sculptur am ei•s ▪ saith the Prophet, their tooles walked on him, they graued him, and cut him with a witnesse, and made him full of eyes, on euery side.
Celauerunt Sculptur am ei•s ▪ Says the Prophet, their tools walked on him, they graved him, and Cut him with a witness, and made him full of eyes, on every side.
so, was there not to bee seene vpon him, a bloody sweat? Did he not giue (as it were) of himselfe, against the tempest came? And when it came, was it not so strange, (euen that, which this liuing Stone suffered;) as the dead Stones, that had no life,
so, was there not to be seen upon him, a bloody sweat? Did he not give (as it were) of himself, against the tempest Come? And when it Come, was it not so strange, (even that, which this living Stone suffered;) as the dead Stones, that had no life,
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For how could they haue entreated a reprobate, worse then they entreated Him? In his thirst, In his prayer, In the very pangs of death, what words of scorne and spitefull opprobrie? what deeds of malice and wretched indignitie? Of himselfe, it is said, (and by way of exaggeration,) Hee humbled himselfe to death, the death of the Crosse:
For how could they have entreated a Reprobate, Worse then they entreated Him? In his thirst, In his prayer, In the very pangs of death, what words of scorn and spiteful opprobry? what Deeds of malice and wretched indignity? Of himself, it is said, (and by Way of exaggeration,) He humbled himself to death, the death of the Cross:
of them, it may be no lesse, Reprobauerunt ad mortem, mortem Crucis, they reiected Him to death, the death of Reprobates, the death, whereunto a Curse is annexed, the death of the Crosse.
of them, it may be no less, Reprobauerunt ad mortem, mortem Crucis, they rejected Him to death, the death of Reprobates, the death, whereunto a Curse is annexed, the death of the Cross.
And thus much, for Lapis quem reprobauerunt. It is the Feast of the Passeouer; We now, passe ouer, to His other estate; His Exaltation, ad Caput Anguli.
And thus much, for Lapis Whom reprobauerunt. It is the Feast of the Passover; We now, pass over, to His other estate; His Exaltation, ad Caput Anguli.
and set vp in the Antes, the place most conspicuous, (that is) made a Cornerstone: and that, in the very top, the highest part of all, (that is) made a head-stone? Were not this, a strange Passeouer, from death, to life;
and Set up in the Aunts, the place most conspicuous, (that is) made a Cornerstone: and that, in the very top, the highest part of all, (that is) made a headstone? Were not this, a strange Passover, from death, to life;
Hee is a builder. But he that layeth his Chamber-beames in the waters; Et appendit terram super nihilum, hangs this great Masse no man knowes vpon what:
He is a builder. But he that Layeth his Chamber beams in the waters; Et appendit terram super nihilum, hangs this great Mass no man knows upon what:
He that beginneth at the top, and builds downwards, Heauen first, and then Earth: (as hee did) hee passeth all ours, hee is a skilfull builder indeed. Is hee of the same minde? Offer Christ to His probation.
He that begins At the top, and builds downwards, Heaven First, and then Earth: (as he did) he passes all ours, he is a skilful builder indeed. Is he of the same mind? Offer christ to His probation.
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NONLATINALPHABET nothing worth, with them, but NONLATINALPHABET pretious, with him: Meete to bee in the building; Nay no building, meet to be, without him. And in the building, if any part more obiect to the sight, then other:
nothing worth, with them, but precious, with him: Meet to be in the building; Nay no building, meet to be, without him. And in the building, if any part more Object to the sighed, then other:
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This, hee thought him, and as hee thought him, so he made him: and made him so this day, the day of His Resurrection. Whom they cast downe, God lift vp, from the graue:
This, he Thought him, and as he Thought him, so he made him: and made him so this day, the day of His Resurrection. Whom they cast down, God lift up, from the graven:
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and there bee many two's, in this Building. The two walles of Nations, Iewes and Gentiles: The two, of Conditions, bond and Free: The two, of Sexe, Male and Female: the great two (which this day we celebrate,) of the Quicke and the Dead: aboue all, the greatest two of all, Heauen and Earth.
and there be many two's, in this Building. The two walls of nations, Iewes and Gentiles: The two, of Conditions, bound and Free: The two, of Sex, Male and Female: the great two (which this day we celebrate,) of the Quick and the Dead: above all, the greatest two of all, Heaven and Earth.
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Head of the Church: Head of all Principality and Power. Therefore this day, Christ that died, rose againe, that He might be Lord, both of Quicke and Dead, Rom. 14. 9 And of the great Angle of all, consisting of Heauen and Earth; for all Power was giuen him in heauen and earth, and Hee made Head of both. Now then:
Head of the Church: Head of all Principality and Power. Therefore this day, christ that died, rose again, that He might be Lord, both of Quick and Dead, Rom. 14. 9 And of the great Angle of all, consisting of Heaven and Earth; for all Power was given him in heaven and earth, and He made Head of both. Now then:
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but it is much increased, by that Circumstance, that it is not onely, Lapis, (barely:) but, Lapis quem reprobauerunt, that now is there in the Head: Not any stone, but a stone so refused (as we heard) for such a stone, there to bee;
but it is much increased, by that Circumstance, that it is not only, Lapis, (barely:) but, Lapis Whom reprobauerunt, that now is there in the Head: Not any stone, but a stone so refused (as we herd) for such a stone, there to be;
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and this triplicity exalteth much his Exaltation. That by God, and not Gods suffering, but his doing: and that, factum mirabile, his wonderfull doing, it came to pas•e.
and this triplicity Exalteth much his Exaltation. That by God, and not God's suffering, but his doing: and that, factum Marvelous, his wonderful doing, it Come to pas•e.
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So many knees to bow to Him, so many tongues to confesse Him, His Name to be aboue all Names, heauen and earth to bee full of the Maiesty of his glory.
So many knees to bow to Him, so many tongues to confess Him, His Name to be above all Names, heaven and earth to be full of the Majesty of his glory.
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Secondly, not euery Vnitie, but Vnitas ordinata, that hath, or is vnder a Head. For it is not, Cuiusuis Anguli, but Anguli cui Caput: not of euery Angle, but of an Angle, the vnity whereof, is neither in the tayle,
Secondly, not every Unity, but Vnitas Ordinary, that hath, or is under a Head. For it is not, Cuiusuis Anguli, but Anguli cui Caput: not of every Angle, but of an Angle, the unity whereof, is neither in the tail,
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nor in the sides, but in the head: That is, commendeth to vs, as Vnitie against Diuision, so Order against Confusion. They that can bee content to corner well,
nor in the sides, but in the head: That is, commends to us, as Unity against Division, so Order against Confusion. They that can be content to corner well,
no more doe they, that would ioine, but would bee Polycephali, haue a Consistory of heads, many heads: as many as the Beast of Babylon. For sure it is,
no more do they, that would join, but would be Polycephali, have a Consistory of Heads, many Heads: as many as the Beast of Babylon. For sure it is,
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Why must Anguli be added? What needed any mention of the Corner? no occasion was giuen, no mention was made of it, in his Refusing: The word head, would haue serued •ully, to haue set His Exaltation •oorth.
Why must Anguli be added? What needed any mention of the Corner? no occasion was given, no mention was made of it, in his Refusing: The word head, would have served •ully, to have Set His Exaltation •oorth.
Therefore, that like loue, like speciall regard, bee had by vs, of that place, and of the vertue of that place, ( vnitie: ) that it be sought and preserued carefully, that the sides flie not off, the well knitting whereof, is the very strength, of the whole Building.
Therefore, that like love, like special regard, be had by us, of that place, and of the virtue of that place, (unity:) that it be sought and preserved carefully, that the sides fly not off, the well knitting whereof, is the very strength, of the Whole Building.
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be of themselues, not ioyne with Gentile, or Samaritane. And Christ they endured not, because they thought, i• hee had beene head, hee would haue inclined that way. Alias oues oportet me adducere. Alias, they could not abide.
be of themselves, not join with Gentile, or Samaritan. And christ they endured not, Because they Thought, i• he had been head, he would have inclined that Way. Alias oues oportet me adducere. Alias, they could not abide.
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He looks to the Angle, as to the head; and to the head, as to the Angle. And they build best, that build likest him, Wisedome is iustified of all her Children. And last;
He looks to the Angle, as to the head; and to the head, as to the Angle. And they built best, that built likest him, Wisdom is justified of all her Children. And last;
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When the headstone is brought foorth, and reared, (as to day it was,) we are to prosecute it, with Hosanna, and Benedictus qui venit, (as it straightway followeth in the Psalme) with acclamation of, Grace, Grace vnto it.
When the headstone is brought forth, and reared, (as to day it was,) we Are to prosecute it, with Hosanna, and Benedictus qui venit, (as it straightway follows in the Psalm) with acclamation of, Grace, Grace unto it.
For those two, were not two Kingdomes, nor euer so reckoned, till Roboams time. And, what if Dauid, had not happened to haue bene first King of one Tribe, and after, of all;
For those two, were not two Kingdoms, nor ever so reckoned, till Roboams time. And, what if David, had not happened to have be First King of one Tribe, and After, of all;
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should hee haue lost this name then? Should he not haue bene NONLATINALPHABET? Shal no King be Caput Anguli, if he haue but one entire kingdome? Shall not Salomon as well as Dauid? No question but he shall.
should he have lost this name then? Should he not have be? Shall no King be Caput Anguli, if he have but one entire Kingdom? Shall not Solomon as well as David? No question but he shall.
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Yea euen heere in this Psalme at the beginning, Dom••s Israel, and Domus Aaron, the house of Israel, and the house of Aaron; that is, the two estates, Ciuill and Ecclesiasticall, which make the maine Angle, in euery Gouernment.
Yea even Here in this Psalm At the beginning, Dom••s Israel, and Domus Aaron, the house of Israel, and the house of Aaron; that is, the two estates, Civil and Ecclesiastical, which make the main Angle, in every Government.
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And, the happie combining of these two, is the strength of the Head, and the strength of the whole Building. If it beare but vpon one of them, it will certainely decay.
And, the happy combining of these two, is the strength of the Head, and the strength of the Whole Building. If it bear but upon one of them, it will Certainly decay.
He little regarded the Arke, and lesse the Priests. Dauid saw Sauls error, and in his Psalme (where hee singeth ▪ Ne perdas, to a Commonwealth) promiseth to haue equall care of both pillars, and to vphold them both.
He little regarded the Ark, and less the Priests. David saw Saul's error, and in his Psalm (where he sings ▪ Ne Perdas, to a Commonwealth) promises to have equal care of both pillars, and to uphold them both.
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The first Booke of Chronicles, is sufficient to prooue, and perswade any, hee dealt in both, as chiefe ouer both. Not by right of Priest•hood, for none hee had.
The First Book of Chronicles, is sufficient to prove, and persuade any, he dealt in both, as chief over both. Not by right of Priest•hood, for none he had.
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In the Law, (it is Philo's note) both Tables meete in the fifth Commandement, (which is, the Crowne Commandement,) as it were in an Angle; which Commandement, is placed (saith he) NONLATINALPHABET as it were in the middle or confines of both tables, that of Religion; and this other of Iustice Ciuill: That, with the right arme, the Prince may support that,
In the Law, (it is Philo's note) both Tables meet in the fifth Commandment, (which is, the Crown Commandment,) as it were in an Angle; which Commandment, is placed (Says he) as it were in the middle or confines of both tables, that of Religion; and this other of justice Civil: That, with the right arm, the Prince may support that,
Since then, here we finde both, and that Dauid was both, it is no error (I trust) to call a King, Caput Anguli; no more is it, to call him Lapidem primarium, or angularem, choose yee whether.
Since then, Here we find both, and that David was both, it is no error (I trust) to call a King, Caput Anguli; no more is it, to call him Lapidem Primarium, or angularem, choose ye whither.
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The Persian (by the light of nature) called the King Ahashuerosh (that is) Soueraigne head. The Graecian (by the same light) called the King, NONLATINALPHABET, that is, NONLATINALPHABET the base or Corner-stone of his People.
The Persian (by the Light of nature) called the King Ahasuerus (that is) Sovereign head. The Grecian (by the same Light) called the King,, that is, the base or Cornerstone of his People.
is, in the new Testament fiue seuerall times, turned by the Syrian Translator, Cepha: thrice in the three Gospels: once in the Acts: and once in Saint Peter. So that hee did not thinke it strange, to •all King Dauid Cephas. So Cepha, as wel said of Dauid, as of Peter. And Tu pasces, as well said •o Dauid, as Pasce to Peter. And Zorobabel hath •n his hand, the Line, as well a Iosua the high •riest, towards the building of the Temple. The •hing, the duety it selfe,
is, in the new Testament fiue several times, turned by the Syrian Translator, Cepha: thrice in the three Gospels: once in the Acts: and once in Saint Peter. So that he did not think it strange, to •all King David Cephas. So Cepha, as well said of David, as of Peter. And Tu pasces, as well said •o David, as Paske to Peter. And Zerubbabel hath •n his hand, the Line, as well a Iosua the high •riest, towards the building of the Temple. The •hing, the duty it self,
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and the bounds of it, let vs •ay foorth and agree of, as we can: but sure, the Name, is not to bee stood on; it cannot bee de•ied Him. ANd now to our selues:
and the bounds of it, let us •ay forth and agree of, as we can: but sure, the Name, is not to be stood on; it cannot be de•ied Him. ANd now to our selves:
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yea, to re•using. For, did no body euer see, a proiect drawen, wherein some other stone was marked out, to haue beene caput Anguli? Yes, it is 〈 ◊ 〉 knowen, T•les were raised,
yea, to re•using. For, did no body ever see, a project drawn, wherein Some other stone was marked out, to have been caput Anguli? Yes, it is 〈 ◊ 〉 known, T•les were raised,
though he haue but one Kingdome) but Caput Trianguli, Head now of three, euen of a whole Triangle. So their titles were dashed, their plots disappointed,
though he have but one Kingdom) but Caput Trianguli, Head now of three, even of a Whole Triangle. So their titles were dashed, their plots disappointed,
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so many new placings, so many new makings, are wee to reckon of 〈 ◊ 〉 was made Head, not onely when Soul, and ••ner sought to put Him downe, and were put downe themselues;
so many new placings, so many new makings, Are we to reckon of 〈 ◊ 〉 was made Head, not only when Soul, and ••ner sought to put Him down, and were put down themselves;
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but, euen after he had it, & had worne it long, when Absalon and Sheba refused Him (being their head,) & cried, No part in Dauid, and so, sought to set him besids the Throne ▪
but, even After he had it, & had worn it long, when Absalom and Sheba refused Him (being their head,) & cried, No part in David, and so, sought to Set him besides the Throne ▪
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And in very deed, the Verse next before (the 21.) where he saith, God had heard him, and was become his deliuerer, make the writers to thinke ▪ this Psalme was endited rather for this Second ▪ then for His first placing.
And in very deed, the Verse next before (the 21.) where he Says, God had herd him, and was become his deliverer, make the writers to think ▪ this Psalm was endited rather for this Second ▪ then for His First placing.
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That Day, which God ••ndid that wretched designe, and brought their mischiefe vpon their owne heads, That Day, did GOD make you Caput trianguli, the second time.
That Day, which God ••ndid that wretched Design, and brought their mischief upon their own Heads, That Day, did GOD make you Caput trianguli, the second time.
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That Day, that He brought you backe (if not from death it selfe, yet) frō deaths doore, •rom the very gates of destruction, That Day, was a very Easter day to You, though it were in Nouember. And NONLATINALPHABET after a sort, a very Resurrection: as very a resurrection, as Isaacks was, which the Apostle there speaketh of:
That Day, that He brought you back (if not from death it self, yet) from death's door, •rom the very gates of destruction, That Day, was a very Easter day to You, though it were in November. And After a sort, a very Resurrection: as very a resurrection, as Isaacs was, which the Apostle there speaks of:
That Day, the destroying Angel, (I am sure) past ouer You, and so, it was truely the Feast of the Passeouer. Fit therefore to be remembred this day, Hic est Dies, This is the day of the Passeouer, This is Easter day, the day of the Resurrection.
That Day, the destroying Angel, (I am sure) passed over You, and so, it was truly the Feast of the Passover. Fit Therefore to be remembered this day, Hic est Die, This is the day of the Passover, This is Easter day, the day of the Resurrection.
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By the true course of the yeere, this Moneth being the very Moneth, this day being the very day, of that, of the first laying this Head-stone: Wee are, (as before in Christo Domino, so againe here) in Christo Domini, to prosecute it with Dauids cry of Hosanna, and Benedictus: and with Zacharies acclamation, of Grace, Grace vnto it, euen to this Head-stone. Grace, in His eyes that so made you: And againe, Grace, in their eyes and hearts to whom hee so made you: But aboue all, the Grace of all Graces, that you may make him euer your NONLATINALPHABET, your stone of chiefe trust, and your marke of highest regard in al• your Counsels and purposes, that so made you: And, seeke to reduce the disiecta latera, the sides and walles flyen off, of this great Building (for which the world it selfe was built) His Church; and reduce them to one Angle: the greatest seruice, that can bee done him, on earth. And so:
By the true course of the year, this Monn being the very Monn, this day being the very day, of that, of the First laying this Headstone: we Are, (as before in Christ Domino, so again Here) in Christ Domini, to prosecute it with David cry of Hosanna, and Benedictus: and with Zacharies acclamation, of Grace, Grace unto it, even to this Headstone. Grace, in His eyes that so made you: And again, Grace, in their eyes and hearts to whom he so made you: But above all, the Grace of all Graces, that you may make him ever your, your stone of chief trust, and your mark of highest regard in al• your Counsels and Purposes, that so made you: And, seek to reduce the disiecta Latera, the sides and walls flyen off, of this great Building (for which the world it self was built) His Church; and reduce them to one Angle: the greatest service, that can be done him, on earth. And so:
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Onely I would moue one thi•g, and it shall agree well, with that hath bene said of the Corner-stone: and it shall serue to further our duety of thankes,
Only I would move one thi•g, and it shall agree well, with that hath be said of the Cornerstone: and it shall serve to further our duty of thanks,
Many waies, was Christ our blessed Sauiour a Corner-stone: among others, especially in this, saith St. Hieron. Quando agnum, cum pane coniunxit, •iniens vnum, inchoans alterum, vtrumque perficiens in semetipso.
Many ways, was christ our blessed Saviour a Cornerstone: among Others, especially in this, Says Saint Hieron. Quando Agnum, cum pane coniunxit, •iniens One, inchoans alterum, vtrumque perficiens in semetipso.
No act then, more fit for this Feast, (the Feast of the Passeouer, ) then, that act, which is it selfe the passage ouer, from the old Testament to the new.
No act then, more fit for this Feast, (the Feast of the Passover,) then, that act, which is it self the passage over, from the old Testament to the new.
No way better, to expresse our thankes, for this Corner-stone, then by the holy Eucharist, which it selfe is, the Cornerstone, of the Law, and the Gospell.
No Way better, to express our thanks, for this Cornerstone, then by the holy Eucharist, which it self is, the Cornerstone, of the Law, and the Gospel.
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wherein, two poore Elements of no great value in themselues, but, that they might well bee refused: are exalted by God, to the estate of a Diuine Mysterie,
wherein, two poor Elements of no great valve in themselves, but, that they might well be refused: Are exalted by God, to the estate of a Divine Mystery,
And, a kinde of resurrection there is in them, and therefore fit for the day of the Resurrection, (as euer in Christs Church, Easter day, hath pleaded a speciall propertie in them) Sowen, as it were, in weakenes and dishonor: and (after they be consecrated,) rysing againe, in honor & power.
And, a kind of resurrection there is in them, and Therefore fit for the day of the Resurrection, (as ever in Christ Church, Easter day, hath pleaded a special property in them) Sown, as it were, in weakness and dishonour: and (After they be consecrated,) rising again, in honour & power.
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but euen to serue vs for a Corner-stone: first, vniting vs to Christ the Head, whereby wee grow into one frame of Building, into one body mysticall, with Him.
but even to serve us for a Cornerstone: First, uniting us to christ the Head, whereby we grow into one frame of Building, into one body mystical, with Him.
and for making his Anointed this day, vnder him, either in their seuerall degrees, our NONLATINALPHABET our chiefe, or head Corner-stone. For which, together with all other his benefits,
and for making his Anointed this day, under him, either in their several Degrees, our our chief, or head Cornerstone. For which, together with all other his benefits,
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