Quadriga salutis Foure quadragesimal, or Lent-sermons, preached at White-hall: by Io. Rawlinson Doctor of Diuinity, principal of Edmund-Hall in Oxford, and one of his Maiesties chaplaines in ordinary.
KIng Dauid, though for innocency not onely a Doue, but the Phaenix of Doues, and so a notable Type of Christ, vpon whom the Holy Ghost descended in the shape of a Doue;
King David, though for innocency not only a Dove, but the Phoenix of Dove, and so a notable Type of christ, upon whom the Holy Ghost descended in the shape of a Dove;
which, taken Historically, is the voice of Dauid pursüed by his enemies; Prophetically, the voice of Christ, at his passion; Mystically, the voice of that Mystical Doue, the innocent Soule, surrounded and invironed with the snares of Death;
which, taken Historically, is the voice of David pursüed by his enemies; Prophetically, the voice of christ, At his passion; Mystically, the voice of that Mystical Dove, the innocent Soul, surrounded and environed with the snares of Death;
For (ahlas that so it should bee! yet so it is) Non rete accipitri tenditur, ne { que } miluio, Qui malè faciunt nobis; illis qui nil faciunt, tenditur.
For (ahlas that so it should be! yet so it is) Non rete accipitri tenditur, ne { que } miluio, Qui malè faciunt nobis; illis qui nil faciunt, tenditur.
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It will then be no newes vnto you, that here the faithfull Soule, the Spouse, the Loue, the Doue of Christ, when trouble and heavines take holde vpon her, and the flouds of Belial compass her about, Tanquam avis è cave â liberari cupit, ( as St Austin speakes of the cloyster'd Monkes in his time ) Desireth like a Bird to be loosed out of her cage.
It will then be no news unto you, that Here the faithful Soul, the Spouse, the Love, the Dove of christ, when trouble and heaviness take hold upon her, and the floods of Belial compass her about, Tanquam avis è cave â liberari Cupit, (as Saint Austin speaks of the cloistered Monks in his time) Desires like a Bird to be loosed out of her cage.
Or, that, as Ionas ( by interpretation a Doue) after three dayes and three nights imprisonment in the whales belly, could not but long after his enlargement;
Or, that, as Ionas (by Interpretation a Dove) After three days and three nights imprisonment in the Whale's belly, could not but long After his enlargement;
() So the Doue-like Soule of man, when not three, but many dayes, and moneths, and yeares, she hath ben imprisoned in the body, hath a longing desire to be enlarged, and to fly vnto God that made her;
() So the Dovelike Soul of man, when not three, but many days, and months, and Years, she hath been imprisoned in the body, hath a longing desire to be enlarged, and to fly unto God that made her;
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And so mourning like a Dove in devoute supplication, and mounting like a Dove in diuine speculation, breake's forth into these sad elegies; Oh that I had wings!
And so mourning like a Dove in devout supplication, and mounting like a Dove in divine speculation, break's forth into these sad elegies; O that I had wings!
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Nay, (which worse is) this myne owne familiar friend, this nearest and dearest companion of myne, my body, is euen a burden vnto mee. The weight of it,
Nay, (which Worse is) this mine own familiar friend, this nearest and dearest Companion of mine, my body, is even a burden unto me. The weight of it,
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I must confess, it was the very bitternes of extremity that first compell'd me to love him, though of himselfe no less lovely than Love it selfe. It was the sharpe sauce of afflictions that gaue edge to myne affections, and sharpen'd myne appetite to that sweete meate that endureth to euerlasting life.
I must confess, it was the very bitterness of extremity that First compelled me to love him, though of himself no less lovely than Love it self. It was the sharp sauce of afflictions that gave edge to mine affections, and sharpened mine appetite to that sweet meat that Endureth to everlasting life.
Now sigh I not so much for the praesent dangers I would decline, as because of my absent Loue, whom I most desire. Who will giue me wings! &c. In the scanning of which verse, ye will obserue with mee 1 The Efficient, or Author of these wings, God.
Now sighs I not so much for the present dangers I would decline, as Because of my absent Love, whom I most desire. Who will give me wings! etc. In the scanning of which verse, you will observe with me 1 The Efficient, or Author of these wings, God.
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Who will giue mee wings? 3 The Forme of those wings; Doue-like. Who will giue mee wings like vnto a Doue? 4 The End Mediate; Flying. Then would I fly away. 5 The End Vltimate; Resting. And be at rest.
Who will give me wings? 3 The Form of those wings; Dovelike. Who will give me wings like unto a Dove? 4 The End Mediate; Flying. Then would I fly away. 5 The End Ultimate; Resting. And be At rest.
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3 Wings like vnto a Done? There's innocent Simplicity. 4 Then would I fly away. There's devoute Sublimity. 5 And be at rest. There's permanent Security.
3 Wings like unto a Done? There's innocent Simplicity. 4 Then would I fly away. There's devout Sublimity. 5 And be At rest. There's permanent Security.
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1 First then for his phrase, (Quis det!) It's worth the observing, that he speakes of God with a Quis. Not with a Quis of curious inquisition after his Essence, which is vnsearchable;
1 First then for his phrase, (Quis debt!) It's worth the observing, that he speaks of God with a Quis. Not with a Quis of curious inquisition After his Essence, which is unsearchable;
but he can whatsoeuer he will, therefore my Prophet saith not, Who can? but who will giue? God, whose Name is WONDERIVL, () Admiratione, non ratione excipiendus est:
but he can whatsoever he will, Therefore my Prophet Says not, Who can? but who will give? God, whose Name is WONDERIVL, () Admiration, non ratione excipiendus est:
lest soaring too-buisily into so high mysteries with the wings of praesumption, it fare with vs, as with the fly about the cup, or the moath about the candle;
lest soaring too-buisily into so high Mysteres with the wings of presumption, it fare with us, as with the fly about the cup, or the moath about the candle;
2ly, If any shall aske me, Quis est Quis? Who is this Who? which is all one with that Atheistical demaund, Quis est Omnipotens? who is the Almighty? I will turne him to Dauid's Psalme of Qui's for his answere. Qui facit mirabilia magna solus. Qui fecit caelos in intellectu. Qui firmavit terram super aquas;
2ly, If any shall ask me, Quis est Quis? Who is this Who? which is all one with that Atheistical demand, Quis est Omnipotens? who is the Almighty? I will turn him to Dauid's Psalm of Qui's for his answer. Qui facit mirabilia Magna solus. Qui fecit caelos in intellectu. Qui firmavit terram super Aquas;
Quis exurget mecum contra iniustos? saith, it is Quasi perlustrâsset omnes creaturas, as if my Prophet had taken a diligent survey of all the creatures of the world, and finding among them all, none to assist him, is thereupon faine to fly vnto God vnder the name of Quis.
Quis Exurget mecum contra iniustos? Says, it is Quasi perlustrâsset omnes Creaturas, as if my Prophet had taken a diligent survey of all the creatures of the world, and finding among them all, none to assist him, is thereupon feign to fly unto God under the name of Quis.
And in like sort doth Ruffinus paraphrase my Text (though applying it to the resurrection of Christ) O father (saith he) raise me vp againe by thyne almighty power;
And in like sort does Ruffinus Paraphrase my Text (though applying it to the resurrection of christ) Oh father (Says he) raise me up again by thine almighty power;
Nam quis alius praeter te, &c. For who but thou alone is able to giue mee wings? 3ly. My Prophet, in this Option, or wish, (Quis det!) reade's vs an excellent Lecture of Humility;
Nam quis alius praeter te, etc. For who but thou alone is able to give me wings? 3ly. My Prophet, in this Option, or wish, (Quis debt!) read's us an excellent Lecture of Humility;
And, Incassum laborat, qui aliunde virtutes acquirendas putet, quàm à domino virtutum, He looseth his labour ( saith Gregory) who thinkes to haue the wings of virtues,
And, In cassum Laborat, qui aliunde Virtues acquirendas putet, quàm à domino Virtues, He loses his labour (Says Gregory) who thinks to have the wings of Virtues,
because the side-parts thereof were so marshalled of olde, Vt similitudinem volantis tota acies haberet, that the whole army had the resemblance of a flying bird.
Because the side-parts thereof were so marshaled of old, Vt similitudinem volantis tota acies haberet, that the Whole army had the resemblance of a flying bird.
Insomuch that the Prophet Esay, () speaking of the mighty army of the Kings of Assyria, describes it by this metaphor, Extensio alarum, the stretching out of his wings shal fill the breadth of thy land, ô Immanüel;
Insomuch that the Prophet Isaiah, () speaking of the mighty army of the Kings of Assyria, describes it by this metaphor, Extensio alarm, the stretching out of his wings shall fill the breadth of thy land, o Immanüel;
He (I say) that is the Lord of hosts, & so of the wings of hosts, he it is, & none but he, that is the Lord of the wings, the Doue-like wings of the Soule.
He (I say) that is the Lord of hosts, & so of the wings of hosts, he it is, & none but he, that is the Lord of the wings, the Dovelike wings of the Soul.
For, albeit she had wings, yet after a sort she had them not, while she could not command the vse of them. But wings (I am sure) the Soule hath none, nor none can haue, either fast, or loose, vnless they be first giuen her by this Quis, the Lord of the wings.
For, albeit she had wings, yet After a sort she had them not, while she could not command the use of them. But wings (I am sure) the Soul hath none, nor none can have, either fast, or lose, unless they be First given her by this Quis, the Lord of the wings.
The righteous man being in a wonderful streight, not knowing how, or which way to turne himselfe, what doth he? Doth he grow so male-content within himselfe,
The righteous man being in a wondered straight, not knowing how, or which Way to turn himself, what does he? Does he grow so malcontent within himself,
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as in a bitter pang of impatience, to cry out, Who will giue me the horne of an Vnicorne, that I may goare them? Or, the teeth of a Tygre, that I may teare them? Or, the pawes of a Lyon, that I may rend them? Or, the Ey of a Basiliske, that I may slay them? Or, the Head of a Serpent, that I may malitiously plott against them? No such matter.
as in a bitter pang of impatience, to cry out, Who will give me the horn of an Unicorn, that I may gore them? Or, the teeth of a Tiger, that I may tear them? Or, the paws of a lion, that I may rend them? Or, the Ey of a Basilisk, that I may slay them? Or, the Head of a Serpent, that I may maliciously plot against them? No such matter.
And for the better growth of their wings, he wisheth them, to water them with the waters of life, which (he tell's them) must be drawne out of the foure riuers in Paradise;
And for the better growth of their wings, he wishes them, to water them with the waters of life, which (he tell's them) must be drawn out of the foure Rivers in Paradise;
Pishon, Gihon, Hiddekel, and Perath, by his interpretation, Rectum, Expiatio, Lumen, Pietas: Rectitude of will, Expiation of worke, Light of knowledge, and Piety of devotion. Mons Dei, mons excelsus;
Pishon, Gihon, Hiddekel, and Euphrates, by his Interpretation, Rectum, Expiatio, Lumen, Pietas: Rectitude of will, Expiation of work, Light of knowledge, and Piety of devotion. Mons Dei, mons Excelsus;
For, where the light of intellect is quite put out, as in the Romish Liturgy, which (forsooth) must be read in an vnknowne tongue, there what warmth of zeale can be imparted to the cold affection of the ignorant Idiot? And on the other side, where there is knowledge without zeale, ( which is not the least blemish of our English Professours ) there may that olde taunt be fitly taken vp; Praevolat intellectus,
For, where the Light of intellect is quite put out, as in the Romish Liturgy, which (forsooth) must be read in an unknown tongue, there what warmth of zeal can be imparted to the cold affection of the ignorant Idiot? And on the other side, where there is knowledge without zeal, (which is not the least blemish of our English Professors) there may that old taunt be fitly taken up; Praevolat Intellectus,
For, neither can we be fully weaned frō this world, vnless we be truly enamoured with that other world, nor truly enamoured with that other world, vnless we be fully weaned frō this world.
For, neither can we be Fully weaned from this world, unless we be truly enamoured with that other world, nor truly enamoured with that other world, unless we be Fully weaned from this world.
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& then, our loue to our Neighbours, such as we would wish our Neighbour's should bee to vs; sincere, without hypocrisy: Permanent, without vncertainty:
& then, our love to our Neighbours, such as we would wish our Neighbour's should be to us; sincere, without hypocrisy: Permanent, without uncertainty:
and they are said entirely to loue one another, impatiently to beare the absence one of another, exceedingly to delight in the company and conference one of another.
and they Are said entirely to love one Another, impatiently to bear the absence one of Another, exceedingly to delight in the company and conference one of Another.
No; the multiplicity of the soule's wings is no argument of the imperfection, but rather of the perfection of the soule, which the more virtuous it is, the more perfit it is, and the more perfit it is, the more eager it is to atteine to the highest pitch of perfection,
No; the Multiplicity of the soul's wings is no argument of the imperfection, but rather of the perfection of the soul, which the more virtuous it is, the more perfect it is, and the more perfect it is, the more eager it is to attain to the highest pitch of perfection,
As God, of all the fowles of Heauen, hath chosen to himselfe but one Doue; () so the faithfull soule, of all the fowles wings, hath chosen onely the Doues wings.
As God, of all the fowls of Heaven, hath chosen to himself but one Dove; () so the faithful soul, of all the fowls wings, hath chosen only the Dove wings.
so haue they colores veritatis, all the colours of truth & honesty that may bee. But, veritas sine fuco est, true honesty, as it feareth, so it loueth no colours;
so have they colores veritatis, all the colours of truth & honesty that may be. But, veritas sine fuco est, true honesty, as it fears, so it loves no colours;
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No sooner vp from the earth, but by and by downe againe. Such are they, whose devotion is soone hott, soone colde againe. They could like it well, to go to heauen Per saltum, as it were at one iump, without more adoo: but Per volatum, by flying, (by a cōstant course of well-doing), that's too-laborious for them:
No sooner up from the earth, but by and by down again. Such Are they, whose devotion is soon hot, soon cold again. They could like it well, to go to heaven Per saltum, as it were At one jump, without more ado: but Per volatum, by flying, (by a constant course of welldoing), that's too-laborious for them:
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vpon which he praesently dismount's againe, and liue's vpon spoile and rapine, either of liue pullen, or of dead carrion. Such are they that make a goodly shew of mortification, of holines, of retirednes from the world, euen as if they were rapt vp into St Paul's third heauen;
upon which he presently dismount's again, and live's upon spoil and rapine, either of live pullen, or of dead carrion. Such Are they that make a goodly show of mortification, of holiness, of retiredness from the world, even as if they were rapt up into Saint Paul's third heaven;
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Such are they that greedily rise by others ruine; of whom the Lord complaineth, Ier: 2: 34: by a metaphor taken from birds that steine their wings with prey;
Such Are they that greedily rise by Others ruin; of whom the Lord Complaineth, Jeremiah: 2: 34: by a metaphor taken from Birds that stein their wings with prey;
Such are those holy-vnholy worldlings, that will needes mingle heauen and earth together; that will seeme to haue their conversation in heauen, when yet their affections weigh them downe to the earth;
Such Are those holy-vnholy worldlings, that will needs mingle heaven and earth together; that will seem to have their Conversation in heaven, when yet their affections weigh them down to the earth;
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5 Or, Sicut Pavonis, like vnto a Peacock, whose pleasant wings, ( as the holy man Iob call's them ) more pleasant to others, than profitable to himselfe, are more for ostentation, than for vse.
5 Or, Sicut Pavonis, like unto a Peacock, whose pleasant wings, (as the holy man Job call's them) more pleasant to Others, than profitable to himself, Are more for ostentation, than for use.
Et dumpluma• ostentat, posteriora turpitèr nudaet, saith Fulgentius; and whiles he spreade's out his gaudy plumes, he displaye's the ouglines of his hinder-parts.
Et dumpluma• ostentat, posteriora turpitèr nudaet, Says Fulgentius; and while he spreade's out his gaudy plumes, he displaye's the ouglines of his hinder-parts.
Such are our Angelicall Gospellers at this day; who yet differ from the Peacock in this, that whereas the Peacock is saide to houe Argus his Eyes in his tayle, they (it should seeme) haue them in their heads.
Such Are our Angelical Evangelists At this day; who yet differ from the Peacock in this, that whereas the Peacock is said to hove Argus his Eyes in his tail, they (it should seem) have them in their Heads.
while they spreade out their gay plumes, (Iactantiam in verbis, arrogantiam in factis) while they simper it devoutly, and yet raile Iesuitically against Church, and State;
while they spread out their gay plumes, (Iactantiam in verbis, arrogantiam in factis) while they simper it devoutly, and yet rail Jesuitically against Church, and State;
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while they heare Sermons, pray, giue almes, make a sowre Lenten-face ( all, to be seene of men, Matt: 6: onely, they loue not to be seene to fast, but with full bellies) what do they but shew the ouglines of their hinder-parts? bewray the fearefulnes of their later end?
while they hear Sermons, pray, give alms, make a sour Lenten-face (all, to be seen of men, Matt: 6: only, they love not to be seen to fast, but with full bellies) what do they but show the ouglines of their hinder-parts? bewray the fearfulness of their later end?
for the banishing of these egg-sucking stares out of the Doue-coate of our Church! otherwise likely, within a while, to become a Cage of vncleane birds;
for the banishing of these egg-sucking stares out of the Dovecoat of our Church! otherwise likely, within a while, to become a Cage of unclean Birds;
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whose wings are but of litle vse, saue onely to make pennes with. Such are that rabulous rabble of Romish Rabsakehs: (Stapleton, Parsons, Becanus, Tortus, and other birds of the same feather) set to keepe the Capitol of the Church of Rome, and with the gaggling noise of their scribbling Goose-quills, to giue warning of whatsoeuer hostile impressions.
whose wings Are but of little use, save only to make pens with. Such Are that rabulous rabble of Romish Rabsakehs: (Stapleton, Parsons, Becanus, Tortus, and other Birds of the same feather) Set to keep the Capitol of the Church of Room, and with the gaggling noise of their scribbling Goose-quills, to give warning of whatsoever hostile impressions.
Not much vnlike him ( in Pliny) whose picture was so ambiguously drawne by Polygnotus Thasius a c•nning Painter, that it was doubted, Ascendentemnè cumclypeo depinxisset, an descendentem:
Not much unlike him (in pliny) whose picture was so ambiguously drawn by Polygnotus Thasius a c•nning Painter, that it was doubted, Ascendentemnè cumclypeo depinxisset, an descendentem:
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For, so cunningly do these Vtrinquet aries cary theire shield of faith, ( as the Apostle call's it, Ephes: 6: ) that it iustly may be doubted, whither it be to defend Vs, or our Aduersaries.
For, so cunningly do these Vtrinquet aries carry their shield of faith, (as the Apostle call's it, Ephesians: 6:) that it justly may be doubted, whither it be to defend Us, or our Adversaries.
9 Or, lastly, Sicut Icari, like vnto Icarus in the Fable; who for want of better, got him Alas cereas, wexen wings, which so soone as they were melted with the heate of the Sunne, Icarus Icareis nomina fecit aquis;
9 Or, lastly, Sicut Icari, like unto Icarus in the Fable; who for want of better, god him Alas cerea's, wexen wings, which so soon as they were melted with the heat of the Sun, Icarus Icareis nomina fecit aquis;
Downe come's Icarus into the Icarean Sea, and becomes (if I may so speake) a God-father to the Sea that Christen'd him. Such are those Mountebanke - Diuines, who sometimes fly aloft to high place, not Alis scientiarum, with the wings of knowledge;
Down come's Icarus into the Icarean Sea, and becomes (if I may so speak) a Godfather to the Sea that Christened him. Such Are those Mountebank - Divines, who sometime fly aloft to high place, not Aloes scientiarum, with the wings of knowledge;
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But, (beloued) it's none of these SICVT'S will serue the turne; Nor Sicut Cicadae, wings like a Grass-hopper; or like a Kyte; or like a Falcon; or like an Ostritch; or like a Peacock; or like a Stare; or like a Goose;
But, (Beloved) it's none of these SICVT'S will serve the turn; Nor Sicut Cicadae, wings like a Grasshopper; or like a Kite; or like a Falcon; or like an Ostrich; or like a Peacock; or like a Stare; or like a Goose;
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or like Icarus; ( these are Ala malae, sory wings to soare with;) but Sicut Columbae, wings like an innocent Doue, wherewith to fly from such wings as these. They, they be the wings, which the righteous soule somuch desireth.
or like Icarus; (these Are Ala Malae, sorry wings to soar with;) but Sicut Columbae, wings like an innocent Dove, wherewith to fly from such wings as these. They, they be the wings, which the righteous soul So much Desires.
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the wings, that make the godly ( yea, though they haue lyen among the potts, as being black with afflictions) to be Sicut pennae Columbae deargentatae, Psal: 68: as the wings of a Doue that is covered with syluer,
the wings, that make the godly (yea, though they have lyen among the pots, as being black with afflictions) to be Sicut pennae Columbae deargentatae, Psalm: 68: as the wings of a Dove that is covered with silver,
For, what are we the better to haue wings, if we vse them not? Or, how do we vse them, if we fly not with them? For, a wing, ( say the Greekes) is call'd NONLATINALPHABET, quasi NONLATINALPHABET, of NONLATINALPHABET, to fly.
For, what Are we the better to have wings, if we use them not? Or, how do we use them, if we fly not with them? For, a wing, (say the Greeks) is called, quasi, of, to fly.
The Soule then that wilbee Avis Paradisi a bird of that heauenly Paradise, must be not onely Pennata, but Volatilis too, shee must not onely haue wings, but shee must fly.
The Soul then that wilbee Avis Paradisi a bird of that heavenly Paradise, must be not only Pennata, but Volatilis too, she must not only have wings, but she must fly.
dt n1 av d vmb|vbi np1 np1 dt n1 pp-f cst j n1, vmb vbi xx j np1, p-acp np1 av, pns31 vmb xx av-j vhb n2, p-acp pns31 vmb vvi.
So shall shee be sure to haue the comfortable gale of God's Spirit to further her, as birds fly best, when they haue the winde with them. I say, shee must haue wings, not onely Ad velandum, to couer her nakednes, but Ad volandum too, to lift vp her sin-bred weightines;
So shall she be sure to have the comfortable gale of God's Spirit to further her, as Birds fly best, when they have the wind with them. I say, she must have wings, not only Ad velandum, to cover her nakedness, but Ad volandum too, to lift up her sin-bred weightiness;
which while shee carieth here on earth, herselfe is by them caried vp to heauen; Wings; that shee may Volare, not Conniti; NONLATINALPHABET, not NONLATINALPHABET, fly, not flicker, and flutter to no purpose;
which while she Carrieth Here on earth, herself is by them carried up to heaven; Wings; that she may Volare, not Conniti;, not, fly, not flicker, and flutter to no purpose;
r-crq cs pns31 vvz av p-acp n1, px31 vbz p-acp pno32 vvd a-acp p-acp n1; n2; cst pns31 vmb vvi, xx np1;, xx, vvb, xx n1, cc vvi p-acp dx n1;
as with King Bladud the builder of Bath, who (as our English Chronicler report's) after many yeares study at Athens, and 20 yeares reigne here in England, brake his necke, while ( Simon Magus - like) he attempted to fly in the aër. No;
as with King Bladud the builder of Bath, who (as our English Chronicler report's) After many Years study At Athens, and 20 Years Reign Here in England, brake his neck, while (Simon Magus - like) he attempted to fly in the aër. No;
our flight must be a spiritual, not a bodily flight. But, whence? and whither must we fly? Whence? but à solicitudine saeculi? from the turbulent cares of this world? Whither? but Ad solitudinem cali? to the sweete repose of a better world? Whence? but Ab hominibus abhominabilibus? from men that are abhominable in their doings? Whither? but vnto God, who is fugientibus refugium? a refuge for all them that fly vnto him? And wisdome it shalbe for vs to fly vnto him, sith from him fly we cannot, whithersoeuer we fly.
our flight must be a spiritual, not a bodily flight. But, whence? and whither must we fly? Whence? but à solicitudine Saeculi? from the turbulent Cares of this world? Whither? but Ad solitudinem cali? to the sweet repose of a better world? Whence? but Ab hominibus abhominabilibus? from men that Are abominable in their doings? Whither? but unto God, who is fugientibus refugium? a refuge for all them that fly unto him? And Wisdom it shall for us to fly unto him, sith from him fly we cannot, whithersoever we fly.
but to raise our flight to a high pitch, euen as high, as the most High; as did Moses when he saw him who is invisible. For, Mens quavis ave levior, cùm Deus pennas aptârit, praetervolat montes, saith Chrysost: The soule, when God hath once furnished her with wings, flye's, lighter than any bird, ouer the highest mountaines.
but to raise our flight to a high pitch, even as high, as the most High; as did Moses when he saw him who is invisible. For, Men's quavis have Levior, cùm Deus pennas aptârit, praetervolat montes, Says Chrysostom: The soul, when God hath once furnished her with wings, fly's, lighter than any bird, over the highest Mountains.
and praegravate's her wings, that shee becomes (as Gerson speake's) Similis passerculo compluto; like a weather-beaten sparow, whose wings are so wett, he cannot fly.
and praegravate's her wings, that she becomes (as Gerson speak's) Similis passerculo compluto; like a Weather-beaten sparrow, whose wings Are so wet, he cannot fly.
Behold, no sooner canst thou couet, but thou art caught. Quando volabis, vbi verè requiescas, quando hìc, vbi malè haesisti, requiescere voluisti? O when wilt thou fly thither, where thou may'st rest indeede, seeing thou desirest to rest here, where thy feathers are thy fetters? For, Ligatae pennae onus faciunt, as the same Austin elsewhere;
Behold, no sooner Canst thou covet, but thou art caught. Quando volabis, vbi verè requiescas, quando hìc, vbi malè haesisti, requiescere voluisti? O when wilt thou fly thither, where thou Mayest rest indeed, seeing thou Desirest to rest Here, where thy Feathers Are thy fetters? For, Ligatae pennae onus faciunt, as the same Austin elsewhere;
snares of prosperity, and snares of adversity; snares by foes, and snares by friends; snares in bed, and snares at board; snares at home, and snares abroade; as if the whole world were nothing but snares.
snares of Prosperity, and snares of adversity; snares by foes, and snares by Friends; snares in Bed, and snares At board; snares At home, and snares abroad; as if the Whole world were nothing but snares.
vvz pp-f n1, cc n2 pp-f n1; n2 p-acp n2, cc n2 p-acp n2; n2 p-acp n1, cc n2 p-acp n1; n2 p-acp av-an, cc n2 av; c-acp cs dt j-jn n1 vbdr pix cc-acp n2.
9 Nay, what will ye say, if as the Romanes painted NONLATINALPHABET, victory without wings; () so the Diuel would haue NONLATINALPHABET, the soule to be without wings? If,
9 Nay, what will you say, if as the Romans painted, victory without wings; () so the devil would have, the soul to be without wings? If,
as they clipt the wings of victory, that she might neuer fly from them to their enemies; so he clip the wings of the soule, that shee may neuer fly from him to God, his greatest enemy?
as they clipped the wings of victory, that she might never fly from them to their enemies; so he clip the wings of the soul, that she may never fly from him to God, his greatest enemy?
Here then must we haue NONLATINALPHABET poenitentiae, our six-dayes worke of Repentance, which is our flying to God, if hereafter we will haue NONLATINALPHABET, a Sabbath of rest.
Here then must we have poenitentiae, our six-dayes work of Repentance, which is our flying to God, if hereafter we will have, a Sabbath of rest.
av av vmb pns12 vhi fw-la, po12 n2 vvi pp-f n1, r-crq vbz po12 vvg p-acp np1, cs av pns12 vmb vhi, dt n1 pp-f n1.
() Nay, here must we haue our Quadragesima, our Lent of Sorow for our sinnes, if hereafter we will haue a Quinquagesima, a Pentecost, a Iubilee of ioy, and rest.
() Nay, Here must we have our Quadragesima, our Lent of Sorrow for our Sins, if hereafter we will have a Quinquagesima, a Pentecost, a Jubilee of joy, and rest.
() uh, av vmb pns12 vhi po12 np1, po12 vvn pp-f n1 p-acp po12 n2, cs av pns12 vmb vhi dt np1, dt np1, dt n1 pp-f n1, cc n1.
To be short; here must we haue, as hath the Doue, and as had Doue-like Ezechias, () Gemitum pro cantu, mourning in sted of singing, if hereafter we will haue, as haue the Seraphins, () Cantum pro gemitu, singing in sted of mourning.
To be short; Here must we have, as hath the Dove, and as had Dovelike Hezekiah, () Gemitum Pro Cantu, mourning in stead of singing, if hereafter we will have, as have the Seraphim, () Cantum Pro gemitu, singing in stead of mourning.
Whither then (thinke yel) is better, or more optable, to liue in perpetual stormes here beneaths or in a perpetual calme there aboue? To rest in continual feare of manifold dangers and distresses? or, to rest secure vnder the wings of God's protection, vnder which there is health? Malach: 4: 2. In a word, with Noah's crow, to glutt our selues with the carrion-delightes of the flesh, floating in the deluge of this world, euen till we drowne our selues in perdition, neuer caring to returne againe to the Arke? Or, with Noah's Doue, tyred with fluttering abroad ou• of the Arke,
Whither then (think yel) is better, or more optable, to live in perpetual storms Here beneaths or in a perpetual Cam there above? To rest in continual Fear of manifold dangers and Distresses? or, to rest secure under the wings of God's protection, under which there is health? Malachi: 4: 2. In a word, with Noah's crow, to glut our selves with the carrion-delightes of the Flesh, floating in the deluge of this world, even till we drown our selves in perdition, never caring to return again to the Ark? Or, with Noah's Dove, tired with fluttering abroad ou• of the Ark,
And, with the Doue 〈 ◊ 〉 Cant: 2: frequent we Poramina petrae, the hoale• 〈 ◊ 〉 the rock, by the frequent meditation of the bleeding wounds of our blessed Sauiour, the Rock of our sal••tion.
And, with the Dove 〈 ◊ 〉 Cant: 2: frequent we Poramina Rock, the hoale• 〈 ◊ 〉 the rock, by the frequent meditation of the bleeding wounds of our blessed Saviour, the Rock of our sal••tion.
Turne again t• thy rest, ô my soule, for the Lord hath rewarded the• He hath already in part rewarded thee with a spir•tual rest, by giuing thee wings to fly from sorow 〈 ◊ 〉 heavines,
Turn again t• thy rest, o my soul, for the Lord hath rewarded the• He hath already in part rewarded thee with a spir•tual rest, by giving thee wings to fly from sorrow 〈 ◊ 〉 heaviness,
and shall hereafter reward thee to the 〈 ◊ 〉 with an aeternal Rest, Matt: 8: 11. when thou shalt NONLATINALPHABET sit downe with Abraham, Isaac, and Iacob in the •• … dome of God;
and shall hereafter reward thee to the 〈 ◊ 〉 with an Eternal Rest, Matt: 8: 11. when thou shalt fit down with Abraham, Isaac, and Iacob in the •• … dome of God;
cc vmb av vvi pno21 p-acp dt 〈 sy 〉 p-acp dt j n1, np1: crd: d. c-crq pns21 vm2 vvi a-acp p-acp np1, np1, cc np1 p-acp dt •• … n1 pp-f np1;
euen Sabbathum ex Sabbatho () Sabbath after Sabbath, Sabbath vpon Sabbath, to the Lord 〈 ◊ 〉 that Sabbath, Euen to God the Father, God the Son and God the holy Ghost, one thrice holy, blesse• and vndiuided Trinity, To whome in persons 〈 ◊ 〉 in essence one, be a scribed all Might, Maiesty;
even Sabbath ex Sabbath () Sabbath After Sabbath, Sabbath upon Sabbath, to the Lord 〈 ◊ 〉 that Sabbath, Even to God the Father, God the Son and God the holy Ghost, one thrice holy, blesse• and undivided Trinity, To whom in Persons 〈 ◊ 〉 in essence one, be a scribed all Might, Majesty;
av np1 fw-la np1 () n1 p-acp n1, n1 p-acp n1, p-acp dt n1 〈 sy 〉 cst n1, av p-acp np1 dt n1, np1 dt n1 cc np1 dt j n1, pi av j, n1 cc j np1, p-acp ro-crq p-acp n2 〈 sy 〉 p-acp n1 crd, vbb dt vvn d vmd, n1;
