A sermon, preached before Sir Marmadvke Langdale at his entrance into Barvvick by I.K., a native of the same place, sometimes preacher of Gods word there.
the Poles whereon it mov•••, Iosiah and Ieremiah: In the upper the etheriall part of this sphere w••• see the bloud of Iosiah; in the nether the watry hemisphere, wee have the teares of Ieremiah. And as the caelestiall Spheres, have their first moover above them:
the Poles whereon it mov•••, Josiah and Jeremiah: In the upper the Etherial part of this sphere w••• see the blood of Josiah; in the neither the watery hemisphere, we have the tears of Jeremiah. And as the celestial Spheres, have their First mover above them:
yet are they heere caught up into the cleere Orbe of the Scripture (torres eruti deigne) and there memorated to all Posterities by the uncloudeable testimony of the spirit of God;
yet Are they Here caught up into the clear Orb of the Scripture (torres Eruti deign) and there memorated to all Posterities by the uncloudeable testimony of the Spirit of God;
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whereupon the judicious spectator, Solomon, called out to laughter, in•anis, thou art mad, and to mirth, Quid frustra deciperis? And the great Iob sayd of himselfe, if I laughed on them, they beleeved it not;
whereupon the judicious spectator, Solomon, called out to laughter, in•anis, thou art mad, and to mirth, Quid frustra deciperis? And the great Job said of himself, if I laughed on them, they believed it not;
But the Sonne of God, quoties ve•ò elle, how oft did he impropriate the Title of vir dolorum, the man of sorrowes? From my youth up thy terrours have I suffered with a troubled minde;
But the Son of God, How often ve•ò elle, how oft did he impropriate the Title of vir Dolorum, the man of sorrows? From my youth up thy terrors have I suffered with a troubled mind;
and againe, I have a Baptisme to be baptized withall, NONLATINALPHABET, and how am I straightened till this be fulfilled? For well knew the Sonne it was the will of the Father, that sorrow should be the dyet and viands of man in the course of this life, where the feathers and downe wee rest upon have their quills and thistles;
and again, I have a Baptism to be baptised withal,, and how am I straightened till this be fulfilled? For well knew the Son it was the will of the Father, that sorrow should be the diet and viands of man in the course of this life, where the Feathers and down we rest upon have their quills and thistles;
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and I neither condemne every act of joy, nor justifie every motion of sorrow) this habituall sorrow, from which Bennoni, the sonne of sorrow, was called Benjamin the sonne of strength,
and I neither condemn every act of joy, nor justify every motion of sorrow) this habitual sorrow, from which Bennoni, the son of sorrow, was called Benjamin the son of strength,
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this habituall sorrow, I say this commanding sadnesse, this mastred and well rayned pensivenesse, is wisdome in the minde, valour in the heart, salt in the wit, discipline to the flesh from whence there breakes forth a Majesty in the very countenance.
this habitual sorrow, I say this commanding sadness, this mastered and well rained pensiveness, is Wisdom in the mind, valour in the heart, salt in the wit, discipline to the Flesh from whence there breaks forth a Majesty in the very countenance.
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But we have every where so many causes of the one of these two, sorrow, that the other, death, might be jealous we forget him, and surprize us suddenly:
But we have every where so many Causes of the one of these two, sorrow, that the other, death, might be jealous we forget him, and surprise us suddenly:
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for the same which David calls the valley of the shadow of death in the 23. Psalme, he calls the valey of Baca in the 84. for sorrow is saith Basil, NONLATINALPHABET the shadow of sinne and mortality:
for the same which David calls the valley of the shadow of death in the 23. Psalm, he calls the valley of Baca in the 84. for sorrow is Says Basil, the shadow of sin and mortality:
so those soules onely that have wrought so high, that the NONLATINALPHABET, the last point of this shadow of sin, Mortality, is below their feete, those have no sorrow,
so those Souls only that have wrought so high, that the, the last point of this shadow of since, Mortality, is below their feet, those have no sorrow,
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unlesse it be to looke downe upon us and see, quantâ sub nocte jaceret nost •a dies, in what a true night of lamentablenesse we walke here on earth, which yet we thicken with grosse conceits of false mirth;
unless it be to look down upon us and see, quantâ sub nocte jaceret nost •a dies, in what a true night of lamentableness we walk Here on earth, which yet we thicken with gross conceits of false mirth;
Iohn confesseth of Peter and himselfe, who ran to the Sepulchre, and presently returned home, that they missed of that dignation which was afforded to Mary, who stayed there looking into the tombe, and weeping:
John Confesses of Peter and himself, who ran to the Sepulchre, and presently returned home, that they missed of that dignation which was afforded to Marry, who stayed there looking into the tomb, and weeping:
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and her weeping, the grace to heare the first salutation of her glorified saviour, who appoints saith Esai to them that mourne, and gives them beauty for ashes, the oile of joy for mourning, the garment of praise for the spirit of heavinesse:
and her weeping, the grace to hear the First salutation of her glorified Saviour, who appoints Says Isaiah to them that mourn, and gives them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness:
thus are we taught in the first place by mourning in Jeremiah, and dying in Josiah; how well mourning becomes an holy soule, & repente ut emoriantur humani loves, how suddenly death unthrones our mortall Gods.
thus Are we taught in the First place by mourning in Jeremiah, and dying in Josiah; how well mourning becomes an holy soul, & Repent ut emoriantur Humani loves, how suddenly death unthrones our Mortal God's
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and he was buried among his Fathers Tombes, and they mourned for him: This testimony of the spirit of God gives sufficient weight and reverence to the Doctrine.
and he was buried among his Father's Tombs, and they mourned for him: This testimony of the Spirit of God gives sufficient weight and Reverence to the Doctrine.
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Howbeit in these miserable times, under colour of reforming superstitious abuses, decent and allowed expressions of devotion are so endangered to be extirpated, that the piety heere enjoyned must so far enjoy the impiety of the age,
Howbeit in these miserable times, under colour of reforming superstitious Abuses, decent and allowed expressions of devotion Are so endangered to be extirpated, that the piety Here enjoined must so Far enjoy the impiety of the age,
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Death is NONLATINALPHABET, a fatall debt, which wee owe to nature for living after our Father Adam and mourning a naturall debt, which our children owe to us for dying before them;
Death is, a fatal debt, which we owe to nature for living After our Father Adam and mourning a natural debt, which our children owe to us for dying before them;
deny the living to mourne, and deny the dead are dead. The rude Laconian more reproved the indolency of the Stoick, when he answered him, NONLATINALPHABET.
deny the living to mourn, and deny the dead Are dead. The rude Laconian more reproved the indolency of the Stoic, when he answered him,.
For the God of Nature is so carefull not to have this piety in mourning for the dead obliterated, that he hath twisted it upon those tender strings of our naturall relations and affections, which wee feele to crack within our selves,
For the God of Nature is so careful not to have this piety in mourning for the dead obliterated, that he hath twisted it upon those tender strings of our natural relations and affections, which we feel to Crac within our selves,
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as by a mortall resurrection, type of an eternall, saith Nissen; noting that Abel, that is mourning, must continue with Adam till Seth, Achates must attend upon Æneas, till the resurrection,
as by a Mortal resurrection, type of an Eternal, Says Nissen; noting that Abel, that is mourning, must continue with Adam till Seth, Achates must attend upon Æneas, till the resurrection,
Those Timons that will neither retaine humanity in themselves, nor indure it in others, what thinke they of the Sonne of God? Whom this slinty wisdome of theirs,
Those Timons that will neither retain humanity in themselves, nor endure it in Others, what think they of the Son of God? Whom this slinty Wisdom of theirs,
consult the Scriptures, whereas burying is simply called NONLATINALPHABET, (the rich man dyed and NONLATINALPHABET, was buried) the word which both the Septuagint useth of Jacob in the old Testament,
consult the Scriptures, whereas burying is simply called, (the rich man died and, was buried) the word which both the septuagint uses of Jacob in the old Testament,
and is compleated in that word which Luke useth of those devout men who lamented greatly for Stephen, and NONLATINALPHABET, tooke care and order for his funerall:
and is completed in that word which Lycia uses of those devout men who lamented greatly for Stephen, and, took care and order for his funeral:
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Paul in joines that all things should be done NONLATINALPHABET, decently, and Marke appropriates to Joseph of Arimathea the stile of NONLATINALPHABET, the honourable Joseph, because of the solemne inhumation, decoravit honesto funere: this care of burialls and charge of funeralls is by our Saviour called a good worke, by Iacob a deed of mercy, by Luke an Act of devotion, and Paul makes Ioseph's charge concerning his bones an effect of faith:
Paul in joins that all things should be done, decently, and Mark appropriates to Joseph of Arimathea the style of, the honourable Joseph, Because of the solemn inhumation, decoravit honesto funere: this care of burials and charge of funerals is by our Saviour called a good work, by Iacob a deed of mercy, by Lycia an Act of devotion, and Paul makes Joseph's charge Concerning his bones an Effect of faith:
then not to be needlesly long in shewing that buriall refers to the hope of the resurection (and was ordained from God from the beginning, saith Calvin, in honour to the body, to which the resurrection is promised,
then not to be needlessly long in showing that burial refers to the hope of the resurrection (and was ordained from God from the beginning, Says calvin, in honour to the body, to which the resurrection is promised,
and which, even after seperation, is candidatum resurrectionis, saith Tertullian ) our owne Iosiah in his reformation of both Kingdomes was so religiously respective hereof, that he lookt among the tombes carefully,
and which, even After separation, is candidatum resurrectionis, Says Tertullian) our own Josiah in his Reformation of both Kingdoms was so religiously respective hereof, that he looked among the tombs carefully,
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and shall outlive all the long windy Sarments and Canons are bolted against burials and Funerall Sermons, vae tibi, miser, sayd Augustine of Iudas, bonus odor occidit te? The odour of a decent funerall is to a Iudas like the smell of the Angels perfume, that drove the Divell away from Tobias. Doth any startle at this illustration as Apocryphall? Let him looke into the Canonicall Scripture, he shall finde that at Moses death God himselfe preacht the Funerall Sermon, and he that buryed the body, he, saith the Text, was at least an Angel,
and shall outlive all the long windy Sarments and Canonas Are bolted against burials and Funeral Sermons, vae tibi, miser, said Augustine of Iudas, bonus odour occidit te? The odour of a decent funeral is to a Iudas like the smell of the Angels perfume, that drove the devil away from Tobias. Does any startle At this illustration as Apocryphal? Let him look into the Canonical Scripture, he shall find that At Moses death God himself preached the Funeral Sermon, and he that buried the body, he, Says the Text, was At least an Angel,
Indeed uncircumcised Iewes, whose soules are too narrow to comprehend the relation of their owne bodies, which unfortunate vessels as long as they have the salt in them, they can put to any lustful or sensuall use, still reserving in themselves spirituality forsooth (as Irenaeus saith the Valentinians did) but as soone as they are parted from their soules, they count them no more then dust and corruption,
Indeed uncircumcised Iewes, whose Souls Are too narrow to comprehend the Relation of their own bodies, which unfortunate vessels as long as they have the salt in them, they can put to any lustful or sensual use, still reserving in themselves spirituality forsooth (as Irnaeus Says the Valentinians did) but as soon as they Are parted from their Souls, they count them no more then dust and corruption,
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the seperation and dissolution of the body, though it seem to nature like the irrecoverable falling drop of raine into the Sea, takes not away the naturall relation of the body which is twofold. One of the materiall body to it private soule, of which Iob sayd, though after my skin wormes destroy this body,
the separation and dissolution of the body, though it seem to nature like the irrecoverable falling drop of rain into the Sea, Takes not away the natural Relation of the body which is twofold. One of the material body to it private soul, of which Job said, though After my skin worms destroy this body,
And Paul, this corruptible must put on incorruption, this despicable, this numericall corruptible, arguing from the exemplary cause the second Adam, to all the faithfull;
And Paul, this corruptible must put on incorruption, this despicable, this numerical corruptible, arguing from the exemplary cause the second Adam, to all the faithful;
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and againe concluding from the finall cause to all men generally, wee must all appeare before the Tribunall of Christ, that every one may receive in his body the things he hath done.
and again concluding from the final cause to all men generally, we must all appear before the Tribunal of christ, that every one may receive in his body the things he hath done.
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Whereupon, as Hierome reports, the Church of Aquileia, that when they pronounce the beliefe (observe that of ancient the beliefe was rehearsed in the Congregations,
Whereupon, as Jerome reports, the Church of Aquileia, that when they pronounce the belief (observe that of ancient the belief was rehearsed in the Congregations,
for visible confession of the faith is the forme of the visible Church) speake that Article emphatically, of this flesh, pointing every one to his forehead:
for visible Confessi of the faith is the Form of the visible Church) speak that Article emphatically, of this Flesh, pointing every one to his forehead:
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Of the latter relation of the mysticall body, which is the body and soule of the believer to Christ, know you not, saith Paul, that your bodies are the members of Christ? And againe, this is a great mystery,
Of the latter Relation of the mystical body, which is the body and soul of the believer to christ, know you not, Says Paul, that your bodies Are the members of christ? And again, this is a great mystery,
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It stood with the wisedome and power of the great Maker (all whose gifts are NONLATINALPHABET) not to let that earthen vessell which himselfe had framed in the confines of spirituality,
It stood with the Wisdom and power of the great Maker (all whose Gifts Are) not to let that earthen vessel which himself had framed in the confines of spirituality,
God is the Potter, and wee the clay, saith the same our Ieremy who prophesied of the buying of the Potters field, when by the envyer of the Potter this vessell was deformed, Iesus Christ overcomming the Malignant defacer, purchased of God with the price of his owne bloud the moulding againe of the Vessell which he had redeemed from the enemy:
God is the Potter, and we the clay, Says the same our Ieremy who prophesied of the buying of the Potters field, when by the envyer of the Potter this vessel was deformed, Iesus christ overcoming the Malignant defacer, purchased of God with the price of his own blood the moulding again of the Vessel which he had redeemed from the enemy:
when he shall with fire calcine the whole masse of the world, & carnis aurum è limi sordibus excusato censu eliquabit, saith Tertullian, alluding to that of Malachy, And they shall be mine in the day when I make up my jewels.
when he shall with fire calcine the Whole mass of the world, & carnis aurum è limi sordibus excusato censu eliquabit, Says Tertullian, alluding to that of Malachy, And they shall be mine in the day when I make up my Jewels.
so that he is both a Proprietary, and a D•positary, and by this my last Testament I bequeath thee to him, who with his owne bloud purchased of the great Potter thy reparation,
so that he is both a Proprietary, and a D•positary, and by this my last Testament I Bequeath thee to him, who with his own blood purchased of the great Potter thy reparation,
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what an honourable Crowne of suffrages encompasseth this, Jeremiah lamented. First imediately before the Text, the tide of teares brake in upon Hierusalem;
what an honourable Crown of suffrages encompasses this, Jeremiah lamented. First Immediately before the Text, the tide of tears brake in upon Jerusalem;
Then presently after the Text (for, like a Sepia, Jeremiah deales his black dole round about him) first all the singing men and the singing women, the whole quire, replicant, resownd Jeremiah's epicediall anthemes:
Then presently After the Text (for, like a Sepia, Jeremiah deals his black dole round about him) First all the singing men and the singing women, the Whole choir, replicant, resound Jeremiah's epicediall Anthems:
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upon such an occasion the head used to sacred unction, is bedowed with teares, and the water hath got above the oile, thus Jeremiah the Priest lamented.
upon such an occasion the head used to sacred unction, is bedowed with tears, and the water hath god above the oil, thus Jeremiah the Priest lamented.
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Jeremiah lamented, the Prophet, the egregious Prophet, sanctified in the wombe, knowne before formed, set over the Nations and Kingdomes to root out and pull downe, to build and to plant. This Jeremiah the Prophet lamented.
Jeremiah lamented, the Prophet, the egregious Prophet, sanctified in the womb, known before formed, Set over the nations and Kingdoms to root out and pull down, to built and to plant. This Jeremiah the Prophet lamented.
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O Lord what is done that thy Jeremie, (quid ruus Æneas?) thy owne Jeremie, whom thou appointedst, to give the cup of thy fury into the hands of all Nations, must now himselfe drinke it up,
O Lord what is done that thy Jeremiah, (quid ruus Æneas?) thy own Jeremiah, whom thou appointedst, to give the cup of thy fury into the hands of all nations, must now himself drink it up,
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this is such a catyclisme of teares that to finde the object of them, and observe the swelling of this Nilus whose head yet lies higher) we must search higher then the Prophet himselfe:
this is such a catyclisme of tears that to find the Object of them, and observe the swelling of this Nilus whose head yet lies higher) we must search higher then the Prophet himself:
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know ye not, quoniam Princeps, & maximus, that a Prince, and he the greatest, is fallen this day in Israell? would then Gyant sorrow finde a fit object? ascend above the Prophet to the King:
know you not, quoniam Princeps, & Maximus, that a Prince, and he the greatest, is fallen this day in Israel? would then Giant sorrow find a fit Object? ascend above the Prophet to the King:
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So as the oyle on both their heades is above all liquors, sorrow becomes superlative, both for matter and manner, lamentation in her exaltation, both for subject and object;
So as the oil on both their Heads is above all Liquors, sorrow becomes superlative, both for matter and manner, lamentation in her exaltation, both for Subject and Object;
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Indeed there is such a sympathy and continuation of nature betwixt King and Priest, that David acknowledged but one hand in Moses and Aaron; of ancient Pontificium capitis was the Kings, and Pectorale judicii the Priests:
Indeed there is such a Sympathy and continuation of nature betwixt King and Priest, that David acknowledged but one hand in Moses and Aaron; of ancient Pontificium capitis was the Kings, and Pectorale Judicii the Priests:
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From the beginning the Diadema, and the Insula, the Crowne, and the Miter were swadled together in the primogeniture, which necessity, and NONLATINALPHABET is expressed by the same Hebrew word Cohen, signifying both King and Priest,
From the beginning the Diadema, and the Insula, the Crown, and the Miter were swaddled together in the primogeniture, which necessity, and is expressed by the same Hebrew word Cohen, signifying both King and Priest,
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and the Priest to direct them to discharge those offices and actions, which in other men are meerely morally good, in order to the same eternall capacity,
and the Priest to Direct them to discharge those Offices and actions, which in other men Are merely morally good, in order to the same Eternal capacity,
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Wherefore whether in Gods just chastisments, or mens unjust opposition; the King and the Priest are like Hypocrates twinnes, both joy and grieve together:
Wherefore whither in God's just chastisements, or men's unjust opposition; the King and the Priest Are like Hypocrates twins, both joy and grieve together:
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the anoynted heads have such a symbolicall quality, that like Gods owne Harpstrings equally tuned, and set to one another, the one cannot be struck but the other shakes;
the anointed Heads have such a symbolical quality, that like God's own Harpstrings equally tuned, and Set to one Another, the one cannot be struck but the other shakes;
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whereupon their grand and leading enemy, strains himselfe and puts to all his force (as Samson did) to pull downe at once the two pillars of the State the King,
whereupon their grand and leading enemy, strains himself and puts to all his force (as samson did) to pull down At once the two pillars of the State the King,
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Did then Jeremiah's sorrow looke through Josiah, as waters runne through pipes to waters, to that cloude which upon this sun-set must obscure his Office,
Did then Jeremiah's sorrow look through Josiah, as waters run through pipes to waters, to that cloud which upon this sunset must Obscure his Office,
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and dignity? indeede our first parents, covering themselves with leaves, taught their children so to plume their yas thoughts before they let them fly abroade, that our complaints for the most part looke at others when they aime at our selves:
and dignity? indeed our First Parents, covering themselves with leaves, taught their children so to plume their yas thoughts before they let them fly abroad, that our complaints for the most part look At Others when they aim At our selves:
for their fortunes can easily exhale and exalt vapours (which somtimes turn to State terrifying comets) but their vertues cannot make them sixt starres:
for their fortune's can Easily exhale and exalt vapours (which sometimes turn to State terrifying Comets) but their Virtues cannot make them sixt Stars:
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their dependance suddenly Creates crocodile friends, that weepe not out of love of the King, but themselves, that looke upon the King as their benefactour, not as the publique good;
their dependence suddenly Creates crocodile Friends, that weep not out of love of the King, but themselves, that look upon the King as their benefactor, not as the public good;
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but the contrary contraction of heart comes from those three which Paul rankes in the first file of the murraines of our times, selfelove, coveteousnesse, and pride.
but the contrary contraction of heart comes from those three which Paul ranks in the First file of the murrains of our times, Self-love, covetousness, and pride.
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even to open warre, one of Goodwin's, nova reperta, yea from licentiousnesse in contemning the person, this Luciferian infection is growne up to boldnesse to contemne the profession, Pride hath budded, saith Ezechiel, violence is risen up into a rod of wickednesse.
even to open war, one of Goodwin's, nova reperta, yea from licentiousness in contemning the person, this Luciferian infection is grown up to boldness to contemn the profession, Pride hath budded, Says Ezechiel, violence is risen up into a rod of wickedness.
The Donatists in Constantine's time objected to the Orthodox Divines, Quid vobis cum Regibus terrae, quos nunquam Christianitas nisi invides sensit? what have you to doe with the Kings of this world, who have ever beene enemies to Christianity? neither were they so confuted by Augustine, but that the Cadmean progeny is revived in our age, faecunda vulpa saecula, when a cursed Nadab hath dared to throw this strange fire from the Alter Damascenum upon our Alter, innatum est omnibus Regibus contrà Christum odium, all Kings beare an inbred hate to Christ.
The Donatists in Constantine's time objected to the Orthodox Divines, Quid vobis cum Regibus terrae, quos Never Christianitas nisi invides Saint? what have you to do with the Kings of this world, who have ever been enemies to Christianity? neither were they so confuted by Augustine, but that the Cadmean progeny is revived in our age, faecunda vulpa saecula, when a cursed Nadab hath dared to throw this strange fire from the Altar Damascus upon our Alter, innatum est omnibus Regibus contrà Christ odium, all Kings bear an inbred hate to christ.
and impropriate to himselfe, hinc leges, & plebiscita, coactae, Et cum consulibus turbantes jura Tribuni; so a private Tricipitina wrought a publique precipitation.
and impropriate to himself, hinc leges, & Plebiscita, coactae, Et cum consulibus turbantes jura Tribuni; so a private Tricipitina wrought a public precipitation.
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The Prophet Hosee, when he was to prophesie that now Israell should say, I have no King, premised this disposition to the Anarchie, Israell is an emptying Vine, that fructifies onely to it selfe, that doth NONLATINALPHABET, luxuriate it selfe,
The Prophet Hosea, when he was to prophesy that now Israel should say, I have no King, premised this disposition to the Anarchy, Israel is an emptying Vine, that fructifies only to it self, that does, luxuriate it self,
this God imprinted first by nature in that manifest impression which the publique benefit of a King makes in all men, quantò discords libertate samentibus utilius sit u•um esse,
this God imprinted First by nature in that manifest impression which the public benefit of a King makes in all men, quantò discords Libertate samentibus Utilius sit u•um esse,
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who is, saith Cyprian, pax populi, tutamen patriae, &c. the peace of the people, the security of the Countrey, the immunity of the Commonalty, the joy of men:
who is, Says Cyprian, pax People, Tutamen patriae, etc. the peace of the people, the security of the Country, the immunity of the Commonalty, the joy of men:
Againe God confirmed this mandate of love to a King by the Magna Charta of his word (God spake once, twice I heard it, once for the matter, twice for the manner) There went saith the sacred History, with the King a band of men, whose hearts God had touched,
Again God confirmed this mandate of love to a King by the Magna Charta of his word (God spoke once, twice I herd it, once for the matter, twice for the manner) There went Says the sacred History, with the King a band of men, whose hearts God had touched,
And when the Spirit of God came upon the Generall of the Army of Iudah, he said to the King, thine are wee David, and on thy side, thou Sonne of Iesse: Peace, peace be to thee,
And when the Spirit of God Come upon the General of the Army of Iudah, he said to the King, thine Are we David, and on thy side, thou Son of Iesse: Peace, peace be to thee,
nor themselves at Christian liberty, unlesse they shake off all humane subjection) God hath coupled together and fastned to his owne assertion the vindication of Kings,
nor themselves At Christian liberty, unless they shake off all humane subjection) God hath coupled together and fastened to his own assertion the vindication of Kings,
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Nature in Esops last charge to his Sonne Ennus, NONLATINALPHABET, chvming to the Scripture Peters injunction to all Christians, Feare God, Honour the King.
Nature in Esops last charge to his Son Ennus,, chvming to the Scripture Peter's injunction to all Christians, fear God, Honour the King.
if Samuel mourned for a rejected King, and David told the Daughters of Iudah, of an evill King, that it was he that cloathed them with scarlet and delights,
if Samuel mourned for a rejected King, and David told the Daughters of Iudah, of an evil King, that it was he that clothed them with scarlet and delights,
if the word of God that injoynes love of the living, justifie sorrow for dying Kings (quod defles illud amasti) How could the man whose eies were open which heard the words of God, which saw the vision of the Almighty, who was not ignorant that a people is in better condition under an evill King,
if the word of God that enjoins love of the living, justify sorrow for dying Kings (quod defles illud amasti) How could the man whose eyes were open which herd the words of God, which saw the vision of the Almighty, who was not ignorant that a people is in better condition under an evil King,
and professe sorrow for his Kings death, least the peoples slighting or soone forgetting it might be imputed to his example ( tali dedicatore nostri gemitus gloriamur, but that rather they might say with Tertullian in the like case) his love rejoyceth in sorrow,
and profess sorrow for his Kings death, lest the peoples slighting or soon forgetting it might be imputed to his Exampl (tali dedicatore Our gemitus Gloriamur, but that rather they might say with Tertullian in the like case) his love Rejoiceth in sorrow,
He durst mourne for his King yea mourne he did for Iosiah, tanquam pro unigenito, saith Zachary, as for an onely sonne, tanquam pro primogenito, as for a first borne Sonne the mourning of Hadadrimmon in the valley of Megiddo was like the mourning for the great shepheard, Christ, saith the same Zachary, Zach. 12.11. who now in Josiahs death had broken both his staves, Beauty and Bandes: For Josiah, as for Jesus:
He durst mourn for his King yea mourn he did for Josiah, tanquam Pro unigenito, Says Zachary, as for an only son, tanquam Pro primogenito, as for a First born Son the mourning of Hadadrimmon in the valley of Megiddo was like the mourning for the great shepherd, christ, Says the same Zachary, Zach 12.11. who now in Josiahs death had broken both his staves, Beauty and Bands: For Josiah, as for jesus:
Wherefore the Spirit of God, who enrolled in the booke of Jasher, and bad teach the children of Judah the staves of Sauls funerall song called the Bow, hath also eternized among his owne dictated manuscripts, Jeremiahs lamentations for Iosiah.
Wherefore the Spirit of God, who enrolled in the book of Jasher, and bad teach the children of Judah the staves of Saul's funeral song called the Bow, hath also eternized among his own dictated manuscripts, Jeremiah's lamentations for Josiah.
In which Lamentations that particular (or rather generall) verse, Lament. 4.20. The breath of our nostrills, the Anointed of the Lord, was taken in their pits, may be called the nave of the wheele, whose severall beames integrate that whole booke.
In which Lamentations that particular (or rather general) verse, Lament. 4.20. The breath of our nostrils, the Anointed of the Lord, was taken in their pits, may be called the nave of the wheel, whose several beams integrate that Whole book.
Calvin upon this place taunts the reverend Hierom with grosse errour, for saying that this booke of Lamentations was Ieremiahs funerall song for Iosiah;
calvin upon this place taunts the reverend Hieronymus with gross error, for saying that this book of Lamentations was Jeremiah's funeral song for Josiah;
And yet the same Calvin himselfe in another place of his Comments saith, in 12 Zach. 11. and justifies it (against his owne exposition upon the place) from Scripture, that Jeremias in hoc lugubri carmine respexit propriè ad Josiam, sicuti testatur sacra historia, in this mournefull song did ayme properly at Iosiah,
And yet the same calvin himself in Another place of his Comments Says, in 12 Zach 11. and Justifies it (against his own exposition upon the place) from Scripture, that Jeremias in hoc lugubri carmine respexit propriè ad Josiam, As testatur sacra History, in this mournful song did aim properly At Josiah,
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Then coting particularly the foresaid verse, he adds, after Iosiahs death ( in cujus animâ vivebat anima populi, in whose soule the one soule of the people lived) that people was a meere carcase,
Then coting particularly the foresaid verse, he adds, After Josiahs death (in cujus animâ vivebat anima People, in whose soul the one soul of the people lived) that people was a mere carcase,
and that Gods favour was extinct with that King, quia felicitas populi, because the happinesse of the people depended upon the King, & Regia dignitas, and the Regall Dignity was a sure pledge of Gods favour to them.
and that God's favour was extinct with that King, quia Felicity People, Because the happiness of the people depended upon the King, & Regia dignitas, and the Regal Dignity was a sure pledge of God's favour to them.
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By the violation of Iosiahs head Hierusalem her selfe is become sacrum caput and her Epitaphe is prepared in this word, Iosiah is dead, that is (as Chrysostome expoundes that of the Angel to the blessed Virgine, Luke, 1.31. They shall call his name) NONLATINALPHABET, the people and the successe, NONLATINALPHABET shall finde and verifie that Iosiah is dead.
By the violation of Josiahs head Jerusalem her self is become sacrum caput and her Epitaph is prepared in this word, Josiah is dead, that is (as Chrysostom expounds that of the Angel to the blessed Virgae, Lycia, 1.31. They shall call his name), the people and the success, shall find and verify that Josiah is dead.
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The Prophet knew that in Gods purpose Hierusalem was now NONLATINALPHABET, devoted to ruine, that the Temple was already demolished in her patterne in the Mount, that the Angels had deserted the Sanctuary,
The Prophet knew that in God's purpose Jerusalem was now, devoted to ruin, that the Temple was already demolished in her pattern in the Mount, that the Angels had deserted the Sanctuary,
even divine providence so disposing that so pretious an head should not be violate till God had rejected the whole body, Luke, 23.31. si haec in viridi, quid fiet in aridâ;
even divine providence so disposing that so precious an head should not be violate till God had rejected the Whole body, Lycia, 23.31. si haec in viridi, quid fiet in aridâ;
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He that delivered Abrahams Couzen, vexed with the filthy conversation of the Sodomites, 2 Pet. 2.7. knew how to deliver Davids owne, and reserve a rebellious Generation to emminent judgement:
He that Delivered Abrahams Cozen, vexed with the filthy Conversation of the Sodomites, 2 Pet. 2.7. knew how to deliver Davids own, and reserve a rebellious Generation to eminent judgement:
Wherefore to the soule of Iosiah the Angel called, as once to Lot the husband, Gen. 19 22. Escape thou and flye away to bright Zoar, the mountaine of the vision of God,
Wherefore to the soul of Josiah the Angel called, as once to Lot the husband, Gen. 19 22. Escape thou and fly away to bright Zoar, the mountain of the vision of God,
what panegiriques would the heathen (who knew not God, onely had naturall love of loyalty and vertue) have made, had they had a King that would have suffered losse of power, estate, glory, liberty, wife and children;
what panegiriques would the heathen (who knew not God, only had natural love of loyalty and virtue) have made, had they had a King that would have suffered loss of power, estate, glory, liberty, wife and children;
and how close the ruine of it followes upon the want of a religious King: All were defective saith the sonne of Syrach, but David, Hezechiah, and Iosiah.
and how close the ruin of it follows upon the want of a religious King: All were defective Says the son of Sirach, but David, Hezekiah, and Josiah.
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till this day all were defective but Elizabeth, Iames, and Charles, when of three vertuous and religious Kings, the third is untimely taken away, the people that by having the two first would not learne to appretiate a King, are by the losse of the third taught what it is to have none.
till this day all were defective but Elizabeth, James, and Charles, when of three virtuous and religious Kings, the third is untimely taken away, the people that by having the two First would not Learn to appretiate a King, Are by the loss of the third taught what it is to have none.
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for sinne the Mother, and desolation the broode, lest the dayes come, lest the lamentable dayes come, in which they shall say, blessed are the Inhabitants that have no possessions,
for sin the Mother, and desolation the brood, lest the days come, lest the lamentable days come, in which they shall say, blessed Are the Inhabitants that have no possessions,
The Spirit of God testifieth heere the blood of Iosiah, and the teares of Ieremiah, to the end that the people should trace the teares of the Prophet through the bloud of the King;
The Spirit of God Testifieth Here the blood of Josiah, and the tears of Jeremiah, to the end that the people should trace the tears of the Prophet through the blood of the King;
and continued to all Posterities, which shall wonder and be amazed (even the Kings of the earth and all the Inhabitants of the world, Lament. 4.12.) and not believe that the enemy could have entred the ports of the Daughter of Zion, having so religious a King, under whose shadow they lived securely among the Heathen, Lament 4.20.
and continued to all Posterities, which shall wonder and be amazed (even the Kings of the earth and all the Inhabitants of the world, Lament. 4.12.) and not believe that the enemy could have entered the ports of the Daughter of Zion, having so religious a King, under whose shadow they lived securely among the Heathen, Lament 4.20.
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But hearing withall that this King was so taken away, they shall acknowledge that the God of Israel dealt therein with that people and Josiah in the same manner as he dealt once with David and them, 2 Sam. 24 1. He that suffered David to sinne in numbring the people,
But hearing withal that this King was so taken away, they shall acknowledge that the God of Israel dealt therein with that people and Josiah in the same manner as he dealt once with David and them, 2 Sam. 24 1. He that suffered David to sin in numbering the people,
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for the sinne of a number whom he would destroy, suffering also Josiah, so zealous for the Law and the weale of the people, to goe against the word in the mouth,
for the sin of a number whom he would destroy, suffering also Josiah, so zealous for the Law and the weal of the people, to go against the word in the Mouth,
and fall by the sword in the hand of Necho, 2 Chron. 35, 22. That the Bulwarke which stood in the way of the destroyer once broken downe, the floud of the wrath of God, quâ data porta ruat, might thenceforth breake in upon a rebellious Nation, that so they might be punished by his death, who was suffered to slip for their punishment,
and fallen by the sword in the hand of Necho, 2 Chronicles 35, 22. That the Bulwark which stood in the Way of the destroyer once broken down, the flood of the wrath of God, quâ data porta ruat, might thenceforth break in upon a rebellious nation, that so they might be punished by his death, who was suffered to slip for their punishment,
and by whose righteous life they would not be reformed ▪ As for that one act of Josiahs going to war, against Pharoh, piety forbids us to thinke that Iosiah would have done it, had he beene forbidden by the mouth of Ieremiah, or any of Gods Prophets.
and by whose righteous life they would not be reformed ▪ As for that one act of Josiahs going to war, against Pharaoh, piety forbids us to think that Josiah would have done it, had he been forbidden by the Mouth of Jeremiah, or any of God's prophets.
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But in the mouth of Pharoah what more authority could this interdiction expect from Iosiah, then that commination from the mouth of Zenacherib obtained of Hezekiah; 2 King. 18.25. Indeede wee who now have the story written since by the holy Ghost reade that Iosiah hearkned not to the word of Necho from the mouth of God, 2 Chron. 35. 2•.
But in the Mouth of Pharaoh what more Authority could this interdiction expect from Josiah, then that commination from the Mouth of Sennacherib obtained of Hezekiah; 2 King. 18.25. Indeed we who now have the story written since by the holy Ghost read that Josiah hearkened not to the word of Necho from the Mouth of God, 2 Chronicles 35. 2•.
the actions of Kings are (by Gods permission and overruling hand) disposed according to the desert of their Subjects, justus interim Judex, &c. In the meane time the just Iudge vindicates those sinnes of the King at their hands,
the actions of Kings Are (by God's permission and overruling hand) disposed according to the desert of their Subject's, justus interim Judge, etc. In the mean time the just Judge vindicates those Sins of the King At their hands,
and forcing the sides to open, stand betwixt them at their suddaine clapping together againe: See the piety of this potent relation on the Kings part in Moses, Exod. 32.32. O forgive the sinne of this people, or else blot me out of the booke thou hast written:
and forcing the sides to open, stand betwixt them At their sudden clapping together again: See the piety of this potent Relation on the Kings part in Moses, Exod 32.32. O forgive the sin of this people, or Else blot me out of the book thou hast written:
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On the Subjects part, how strong and indelible this naturall love to their King is (though indeede the wife be more subject to the tempter) wee reade in those sensitive creatures, in which Rege incolumi mous omnibus una ▪ amisso rupere fidem, in naturall men, which upon the violent death of their King (even after a good successour was possessed) have never rested till the doers were punished,
On the Subject's part, how strong and indelible this natural love to their King is (though indeed the wife be more Subject to the tempter) we read in those sensitive creatures, in which Rege incolumi mous omnibus una ▪ Lost rupere fidem, in natural men, which upon the violent death of their King (even After a good successor was possessed) have never rested till the doers were punished,
as in Domitiā some have died for pitty to their King, as in Otho and the best, Optimus, Emperor executed that which Nerva coted to him out of Homer, NONLATINALPHABET ▪ But where the knowledge of God was, this zeale was ever more warme.
as in Domitiā Some have died for pity to their King, as in Otho and the best, Optimus, Emperor executed that which Nerva coted to him out of Homer, ▪ But where the knowledge of God was, this zeal was ever more warm.
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after the fit was over, were so •ealous for him, that they were at strife through all the Tribes of Israel, who should be first in bringing back the King,
After the fit was over, were so •ealous for him, that they were At strife through all the Tribes of Israel, who should be First in bringing back the King,
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And sometimes lets the King transgresse, that he may punish the people, as in David, 2 Sam. 24.1. This solemne course of Almighty God in punishing is the strength of the current of Jeremiahs Lamentations for Iosiah;
And sometime lets the King transgress, that he may Punish the people, as in David, 2 Sam. 24.1. This solemn course of Almighty God in punishing is the strength of the current of Jeremiah's Lamentations for Josiah;
At last it mounts up to the efficient and disposer, Almighty God: So our Ieremy in this Lamentation for Iosiah, Lament. 3.42.39 Wee have transgressed and rebelled, and thou hast not pardoned;
At last it mounts up to the efficient and disposer, Almighty God: So our Ieremy in this Lamentation for Josiah, Lament. 3.42.39 we have transgressed and rebelled, and thou hast not pardoned;
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and againe, wherefore doth a living man murmure, a man, for the punishment of his sinne? For even those, whom God hath forsaken, grieve at their punishment (they have not cryed to me with their heart,
and again, Wherefore does a living man murmur, a man, for the punishment of his sin? For even those, whom God hath forsaken, grieve At their punishment (they have not cried to me with their heart,
but leaping over and rising above both second causes and punishment, ascends to God, arguing thus with our Ieremy in this Lamentation, Lament. 3.37 Who is he that saith it,
but leaping over and rising above both second Causes and punishment, ascends to God, arguing thus with our Ieremy in this Lamentation, Lament. 3.37 Who is he that Says it,
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Whereas if wee stay in our afflictions, either out of dulnesse or impatience at the second causes and instruments, by higher pressures, wee become hardened, and dejected by greater;
Whereas if we stay in our afflictions, either out of dulness or impatience At the second Causes and Instruments, by higher pressures, we become hardened, and dejected by greater;
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Upon this apprehension of both judgement and mercy in God Ieremy was comforted, and expressed it in this Lamentation, that wee through patience and comfort of the Scripture may have hope, the same word Littenoth signifies both Lamentation and consolation;
Upon this apprehension of both judgement and mercy in God Ieremy was comforted, and expressed it in this Lamentation, that we through patience and Comfort of the Scripture may have hope, the same word Littenoth signifies both Lamentation and consolation;
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I called upon thy name O Lord, and thou didst heare my voice, Lament. 3.53.54.55.56.57.58. Thou drewest neere in that day, and sayedst, when I called feare not, O Lord thou hast pleaded the causes of my soule, thou hast redeemed my life.
I called upon thy name Oh Lord, and thou didst hear my voice, Lament. 3.53.54.55.56.57.58. Thou drewest near in that day, and sayedst, when I called Fear not, Oh Lord thou hast pleaded the Causes of my soul, thou hast redeemed my life.
Thus the soule, having at last wrought up to Gods judgement, findeth there mercy also And in this mercy of God meetes againe with the great Shepheard that had deserted it,
Thus the soul, having At last wrought up to God's judgement, finds there mercy also And in this mercy of God meets again with the great Shepherd that had deserted it,
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and from this shepheard obtaines grace, both to repent of it owne ruine (which offended God and blancht the shepheard) and to judge charitably of others in the same condition:
and from this shepherd obtains grace, both to Repent of it own ruin (which offended God and blanched the shepherd) and to judge charitably of Others in the same condition:
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or a better resurrection, Mat. 12.20.) when and in what manner, the wisdome of God shall (by sending forth judgement unto victory upon impenitent sinners,
or a better resurrection, Mathew 12.20.) when and in what manner, the Wisdom of God shall (by sending forth judgement unto victory upon impenitent Sinners,
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and the Sonne of righteousnesse with healing to contrite hearts) worke out the redemption, Mal. 4.2. The end, beloved, of every Text wee preach to you is, that you winde your selves into the truth it holds forth:
and the Son of righteousness with healing to contrite hearts) work out the redemption, Malachi 4.2. The end, Beloved, of every Text we preach to you is, that you wind your selves into the truth it holds forth:
for by embracing this NONLATINALPHABET, as Ignatius speakes, this true gallantry of harmonious love (while every one seekes the good and bewailes the evill of every one) a private evill is so divided, that it is heavy to no man,
for by embracing this, as Ignatius speaks, this true gallantry of harmonious love (while every one seeks the good and bewails the evil of every one) a private evil is so divided, that it is heavy to no man,
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Now, he that will seeke the good of all, must observe the course which he takes who rules all (heere our Text requires conformity to an higher heaven then the materiall) and diffuse as he diffuseth, else he may confound when he thinkes to communicate.
Now, he that will seek the good of all, must observe the course which he Takes who rules all (Here our Text requires conformity to an higher heaven then the material) and diffuse as he diffuseth, Else he may confound when he thinks to communicate.
Parumnè ad vos, said Ieremy in this Lamentation, Lament. 1.12. (as leaving this bridge for Posterity to passe from Iudah to England) Is it nothing to you? Yea our Syon may asselfe the words and go on with them:
Parumnè ad vos, said Ieremy in this Lamentation, Lament. 1.12. (as leaving this bridge for Posterity to pass from Iudah to England) Is it nothing to you? Yea our Syon may asselfe the words and go on with them:
I have had successively (I would, I could say succesfully) three religious, vertuous, orthodox Princes, Elizabeth, James ▪ and Charles. I had a glorious face of a Church ▪ a Church, the very eye and excellency of all other Churches.
I have had successively (I would, I could say successfully) three religious, virtuous, orthodox Princes, Elizabeth, James ▪ and Charles. I had a glorious face of a Church ▪ a Church, the very eye and excellency of all other Churches.
In Edward 6. purity of Religion sprang up with my King, which though it was watred with the bloud of Martyrs under Mary, that sister without breasts;
In Edward 6. purity of Religion sprang up with my King, which though it was watered with the blood of Martyrs under Marry, that sister without breasts;
behold upon my peace is come great bitternesse, Esay 38.17. My bitternesse was great in the opposition of Hereticks, greater in the death of my children, the Martyrs;
behold upon my peace is come great bitterness, Isaiah 38.17. My bitterness was great in the opposition of Heretics, greater in the death of my children, the Martyrs;
Parumnè ad vos (turning againe for the people) is it nothing to you? is the case of Iosiah so lamented by Ieremiah nothing to you? Ier. 5.31. Doe my people love to have it so? And what will you doe in the end thereof? Shall that of Iosiah be verified in you? Esay. 26.11. Lord when thy hand is lifed up, they will not see, but they shall see.
Parumnè ad vos (turning again for the people) is it nothing to you? is the case of Josiah so lamented by Jeremiah nothing to you? Jeremiah 5.31. Doe my people love to have it so? And what will you do in the end thereof? Shall that of Josiah be verified in you? Isaiah. 26.11. Lord when thy hand is lifed up, they will not see, but they shall see.
but they shall see that the judgement runs to them They will not see that the judgement lookes at them ▪ while it is snatching at the Crowne, and the Ephod;
but they shall see that the judgement runs to them They will not see that the judgement looks At them ▪ while it is snatching At the Crown, and the Ephod;
but to the publique, in his private calling) would satisfie the whole end of the Text and our present case, I could dismisse you with a compendious method of that duty;
but to the public, in his private calling) would satisfy the Whole end of the Text and our present case, I could dismiss you with a compendious method of that duty;
but unity in the patterne in Heaven the Lord, yet (in proportion to the building on earth) expressed likewise as in the plurall, the Temple and the Throne.
but unity in the pattern in Heaven the Lord, yet (in proportion to the building on earth) expressed likewise as in the plural, the Temple and the Throne.
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If then you would have your dayes on earth as the dayes of Heaven, as Moses exhorted the Israelites, Deut. 11.21. Doe as he commandeth in whom Heaven and Earth are revealed and reconciled.
If then you would have your days on earth as the days of Heaven, as Moses exhorted the Israelites, Deuteronomy 11.21. Do as he commands in whom Heaven and Earth Are revealed and reconciled.
For you owe to the patterne in Heaven (and through the foundation on earth must render) justitiam Throno, Templo preces, justice to the Throne, prayers to the Temple;
For you owe to the pattern in Heaven (and through the Foundation on earth must render) justitiam Throno, Templo preces, Justice to the Throne, Prayers to the Temple;
