An antidote against the plague. Or Panchrestōn: a salue for all sores which applied and practised, will soone awaken the Lords mercy, and suddenly cause the storms of his iust iudgements to vanish away. Deliuered in a sermon, preached within the Cathedrall Church of Saint Paules, London.
CHrist being wonderfull in his Natiuity, wonderful in his Ascension, and wonderfull in his Transfiguration, is here NONLATINALPHABET, beyond admiration by his miraculous works.
christ being wonderful in his Nativity, wondered in his Ascension, and wonderful in his Transfiguration, is Here, beyond admiration by his miraculous works.
In this Chapter are specified 4. seuerall miracles first, the cleansing of a leprous man, 2 the curing of a woman troubled with a feuer, 3 the healing of the Centurions seruant,
In this Chapter Are specified 4. several Miracles First, the cleansing of a leprous man, 2 the curing of a woman troubled with a fever, 3 the healing of the Centurions servant,
or beset wth any danger, that whatsoeuer storme of aduersity shall strike our sailes, or what calamitie soeuer shal befall vs, we may remember, that the blessed Disciples,
or beset with any danger, that whatsoever storm of adversity shall strike our sails, or what calamity soever shall befall us, we may Remember, that the blessed Disciples,
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and yet not suncke, praemuntur iusti, vt pressi clament, clamantes exaudiantur, exauditi glorisicent Deum, saith Leo the first, the righteous are therefore pressed with sore afflictions, that they might cry vnto the Lord,
and yet not sunk, praemuntur Justi, vt pressi clament, clamantes exaudiantur, exauditi glorisicent God, Says Leo the First, the righteous Are Therefore pressed with soar afflictions, that they might cry unto the Lord,
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and crying might be heard, and heard might glorifie God, pessima necessitas, optima or andi magistra, saith Bernard, the sharpest perplexitie is the best Schoolemaster or mistresse of Prayer.
and crying might be herd, and herd might Glorify God, pessima Necessity, optima or andi Magistrate, Says Bernard, the Sharpest perplexity is the best Schoolmaster or mistress of Prayer.
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when the Lord had sent forth NONLATINALPHABET, a vehement whirlewind, or as Lorinus termeth it, plurium conflictū ventorum, a conflict of many winds, which all at once smote the shippe on euery part,
when the Lord had sent forth, a vehement whirlwind, or as Lorinus termeth it, Plurium conflictū Ventorum, a conflict of many winds, which all At once smote the ship on every part,
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when the mercilesse Ocean vnder them was thus billowing, the brittle ship about them reeling, the Mariners for feare of shipwracke, lamentably shreeking,
when the merciless Ocean under them was thus billowing, the brittle ship about them reeling, the Mariners for Fear of shipwreck, lamentably shrieking,
and Christ their only hope and helpe in the sterne fast sleeping, when this great ieopardie had euen almost seized on them all, Then his Disciples came vnto him,
and christ their only hope and help in the stern fast sleeping, when this great jeopardy had even almost seized on them all, Then his Disciples Come unto him,
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first, who procured this calme, (his Disciples) secondly, of whom did they procure it, of Christ, (they came to him) thirdly, the effect of their comming, (they awoke him,) lastly, the manner how they did awaken him, by prayer:
First, who procured this Cam, (his Disciples) secondly, of whom did they procure it, of christ, (they Come to him) Thirdly, the Effect of their coming, (they awoke him,) lastly, the manner how they did awaken him, by prayer:
the forme which they vsed being here expressed, Lord saue vs, we perish. Vpon all these I intend to treat somewhat orderly and briefly, according to Gods assistance, and the times permittance. To begin with the first:
the Form which they used being Here expressed, Lord save us, we perish. Upon all these I intend to Treat somewhat orderly and briefly, according to God's assistance, and the times permittance. To begin with the First:
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Then his Disciples came to him, (then) that is, when the sea thus raged, the ship thus tossed, the tacklings thus shattered, the passengers thus trembled and shaked,
Then his Disciples Come to him, (then) that is, when the sea thus raged, the ship thus tossed, the tacklings thus shattered, the passengers thus trembled and shaked,
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when they despaired of their owne safetie, NONLATINALPHABET, then, when the last waue was ready to sweepe them away, They came vnto him, and awoke him, saying, Lord saue vs, wee perish.
when they despaired of their own safety,, then, when the last wave was ready to sweep them away, They Come unto him, and awoke him, saying, Lord save us, we perish.
The Disciples most dangerous delay, must minister a great caution to all Christians, willing them to be wary in the timous preuention both of present and future euills.
The Disciples most dangerous Delay, must minister a great caution to all Christians, willing them to be wary in the timous prevention both of present and future evils.
Will you shew mercy to your soules, by repenting your sinnes? Deferre not from day to day, Deterrior posterior dies, saith deuout Bernard, delay is dangerous, the longer the worse:
Will you show mercy to your Souls, by repenting your Sins? Defer not from day to day, Deterrior posterior die, Says devout Bernard, Delay is dangerous, the longer the Worse:
as was Pharaohs, Exod, 14, 4. or whether the grace of the Holy Ghost shall bee taken from thee as it was from Saul. 1 Sam. 16, 14. or whether thou shalt repent,
as was Pharaohs, Exod, 14, 4. or whither the grace of the Holy Ghost shall be taken from thee as it was from Saul. 1 Sam. 16, 14. or whither thou shalt Repent,
and lament in vaine, as did Esau, Heb. 12. 17. or whether thou shalt crie peccaui too late with Iudas, Math. 27. 4. It is true, beloued, that our sins shall bee pardoned whensoeuer wee repent:
and lament in vain, as did Esau, Hebrew 12. 17. or whither thou shalt cry peccaui too late with Iudas, Math. 27. 4. It is true, Beloved, that our Sins shall be pardoned whensoever we Repent:
Behold now the accepted time, behold now the day of saluation, 2 Cor. 6. 2. Now God calleth vs per beneficia, per flagella, per praedicatores, by his benefits, by his plagues and punishments, by his Embassadors, all continually wooing vs, to apply that most soueraigne medicine of repentance to these bitter wounds, which the sting of sin hath made in our soules.
Behold now the accepted time, behold now the day of salvation, 2 Cor. 6. 2. Now God calls us per Benefices, per flagella, per Preachers, by his benefits, by his plagues and punishments, by his ambassadors, all continually wooing us, to apply that most sovereign medicine of Repentance to these bitter wounds, which the sting of since hath made in our Souls.
and then furor arma ministrat, his fierce anger will quickly afford him weapons, & as Lactantius saith, tarditatem irae, grauitate supplicij compensabit, he will requite the slownesse of his wrath with the seueritie of his vengeance:
and then Furor arma ministrate, his fierce anger will quickly afford him weapons, & as Lactantius Says, tarditatem irae, grauitate supplicij compensabit, he will requite the slowness of his wrath with the severity of his vengeance:
how much the longer God expects and waits for our conuersion, so much the more grieuously wil he be auenged vpon vs, if we repent nor. Serior esse solet vindicta, seuerior:
how much the longer God expects and waits for our conversion, so much the more grievously will he be avenged upon us, if we Repent nor. Senior esse Solent Vindictae, severior:
vnseasonable good is not good at all, vntimely sacrifice auaileth not, prayer, that commeth out of time, is like a messe of meat set vpon the graue when the dead is no what the better for it.
unseasonable good is not good At all, untimely sacrifice avails not, prayer, that comes out of time, is like a mess of meat Set upon the graven when the dead is not what the better for it.
It followeth in these words, (his Disciples) then his Disciples came to him: Disciple, is properly a Latine word, and doth signifie in English a Scholar, or learner:
It follows in these words, (his Disciples) then his Disciples Come to him: Disciple, is properly a Latin word, and does signify in English a Scholar, or learner:
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& place, whither he himself would come to preach the Gospell, and worke miracles, as they are specified by the Euangelist, Lu. 10. 1. who these 70 Disciples were though Eusebius, Epiphanius, and others, tell vs;
& place, whither he himself would come to preach the Gospel, and work Miracles, as they Are specified by the Evangelist, Lu. 10. 1. who these 70 Disciples were though Eusebius, Epiphanius, and Others, tell us;
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yet in the Gospell their names are concealed, and Christ bade them reioyce, that their names were written in Heauen, Luke 10. 20. The other, and higher order, were the twelue Apostles, many times called his Disciples, and made knowne by their names.
yet in the Gospel their names Are concealed, and christ bade them rejoice, that their names were written in Heaven, Lycia 10. 20. The other, and higher order, were the twelue Apostles, many times called his Disciples, and made known by their names.
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herein the truth answered ancient types, both of the twelue Patriarkes, and seuentie Elders, called their Sanedrim, as some, the 70 soules that came with Iacob into Aegypt:
herein the truth answered ancient types, both of the twelue Patriarchs, and seuentie Elders, called their Sanhedrin, as Some, the 70 Souls that Come with Iacob into Egypt:
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others, the twelue fountaines of Water, and seuentie Palme-trees in Elim. Who those Disciples were that came to Christ by Prayer in this extremitie of perill, is a question,
Others, the twelue fountains of Water, and seuentie Palm trees in Elim. Who those Disciples were that Come to christ by Prayer in this extremity of peril, is a question,
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hereby giuing vs to vnderstand whose prayers are so powerfull with God to remoue both a publike and priuate calamitie, either from thēselues or others:
hereby giving us to understand whose Prayers Are so powerful with God to remove both a public and private calamity, either from themselves or Others:
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not the prayers of enemies to God, and alienates from the house of Israel, but of faithfull friends, fauourites and constant followers of our blessed Sauiour The Lord heareth the praiers of the righteous,
not the Prayers of enemies to God, and alienates from the house of Israel, but of faithful Friends, favourites and constant followers of our blessed Saviour The Lord hears the Prayers of the righteous,
and his eares are open to their cries, he will fulfill the desires of such as feare him, he is nigh to such as call on him in faith, Psal. 145, 18. quia juxta mensuram fidei, erit mensura impetrandi, saith Ambrose, because the more faith we haue, the more grace wee shall receiue:
and his ears Are open to their cries, he will fulfil the Desires of such as Fear him, he is High to such as call on him in faith, Psalm 145, 18. quia juxta mensuram fidei, erit Mensura impetrandi, Says Ambrose, Because the more faith we have, the more grace we shall receive:
therefore Christ teacheth vs to say Our Father, to make vs confident of obtaining, and concludeth with Amen, significare indubitanter à Domino conferri, quod fide petitur, to signifie, that wee shall vndoubtedly receiue whatsoeuer we faithfully desire, saith Saint Augustine.
Therefore christ Teaches us to say Our Father, to make us confident of obtaining, and Concludeth with Amen, significare Indubitably à Domino conferri, quod fide petitur, to signify, that we shall undoubtedly receive whatsoever we faithfully desire, Says Saint Augustine.
& turn'd away Gods anger, that he could not destroy the people, as he said Psal: 106. 23. It was religious Iosuah, that by his prayer commanded the Sunne and Moone to stand in the firmament Iosh. 10. 12. It was feruent Elijah whose tongue was Froenum coeli saith Austin, the bridle of heauen;
& turned away God's anger, that he could not destroy the people, as he said Psalm: 106. 23. It was religious Joshua, that by his prayer commanded the Sun and Moon to stand in the firmament Joshua 10. 12. It was fervent Elijah whose tongue was Froenum coeli Says Austin, the bridle of heaven;
And the Apostle concludeth in generall, it is the praier of the righteous man that so much auaileth, Iam. 5. 16. Tūcor nostrum fiduciam in oratione accepit, cum sibi vitae prauitas nulla contradicit, therefore the godly haue confidence that God will bee answerable to their requests,
And the Apostle Concludeth in general, it is the prayer of the righteous man that so much avails, Iam. 5. 16. Tūcor nostrum fiduciam in oration accepit, cum sibi vitae prauitas nulla contradicit, Therefore the godly have confidence that God will be answerable to their requests,
for vsing his sacred name in their mouthes, and hating to be reformed: no matter therefore whether the wicked pray or no? yea all their fasting, praying,
for using his sacred name in their mouths, and hating to be reformed: no matter Therefore whither the wicked prey or no? yea all their fasting, praying,
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and giue the Lord no rest, till hee haue mercy on Sion, and hath taken his sore plague from Ierusalem: So much for the first part, viz, the persons procuring this calme (his Disciples.)
and give the Lord no rest, till he have mercy on Sion, and hath taken his soar plague from Ierusalem: So much for the First part, videlicet, the Persons procuring this Cam (his Disciples.)
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and Philistims, Dagon: Yea, the Elements had their seuerall gods, to rule ouer them: as the Heauen had Iupiter, the Aire Iuno, the Sea Neptune, & Hell Pluto: yea,
and philistines, Dagon: Yea, the Elements had their several God's, to Rule over them: as the Heaven had Iupiter, the Air Iuno, the Sea Neptune, & Hell Pluto: yea,
for the space of 360 yeares together after the birth of our Sauiour) they doe not in this dangerous storme and tempest, invocate Saint Grache, St. Barbara, Saint Alivirgo, Saint Andoche, or Saint Nicholas: no nor Noah, Moses, or Ionah, who had beene in dangered by Seas,
for the Molle of 360 Years together After the birth of our Saviour) they do not in this dangerous storm and tempest, invocate Saint Grache, Saint Barbara, Saint Alivirgo, Saint Andoche, or Saint Nicholas: not nor Noah, Moses, or Jonah, who had been in dangered by Seas,
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whose President must bee our imitation, whose patterne must be our direction, guiding vs to call on God onely in our dayes of trouble, that hee may heare vs,
whose President must be our imitation, whose pattern must be our direction, guiding us to call on God only in our days of trouble, that he may hear us,
Rome would make vs beleeue, that during the time of Pestilence wee must pray vnto none but Saint Sebastian, and his successor Saint Roche, Saints inuented to intercede against such a deadly disease:
Room would make us believe, that during the time of Pestilence we must pray unto none but Saint Sebastian, and his successor Saint Roche, Saints invented to intercede against such a deadly disease:
wilfully and directly opposing & contradicting the cōmand and counsell of the Lord of Hostes, Psal. 50. 15. Call on me in the day of thy trouble, & I will deliuer thee:
wilfully and directly opposing & contradicting the command and counsel of the Lord of Hosts, Psalm 50. 15. Call on me in the day of thy trouble, & I will deliver thee:
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Athanasius hath obserued that Dauid, though oftentimes plunged into many perplexities, and beset with those prim weapons of the Lords wrath, the sword, famine and pestilence, NONLATINALPHABET:
Athanasius hath observed that David, though oftentimes plunged into many perplexities, and beset with those prim weapons of the lords wrath, the sword, famine and pestilence,:
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Could Isis or any other God or goddesse haue freed Pharaohs land from those ten plagues, sent vpon them for open rebellion? surely then the Magicians might haue preuailed:
Could Isis or any other God or goddess have freed Pharaohs land from those ten plagues, sent upon them for open rebellion? surely then the Magicians might have prevailed:
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and say with Saint Augustine, Cui alteri praeter te clamabimus; To whom else should wee cry in our sore afflictions besides thee: and with Chrysostome, NONLATINALPHABET;
and say with Saint Augustine, Cui Alteri praeter te clamabimus; To whom Else should we cry in our soar afflictions beside thee: and with Chrysostom,;
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There are three vnanswerable reasons why we should only pray to God; first, because hee onely is omniscient, that is, such a one, as knoweth all things:
There Are three unanswerable Reasons why we should only pray to God; First, Because he only is omniscient, that is, such a one, as Knoweth all things:
he that heareth our prayers must be able to search the secrets of our hearts, and discerne the inward disposition of our soules, for the pouring out of good words,
he that hears our Prayers must be able to search the secrets of our hearts, and discern the inward disposition of our Souls, for the pouring out of good words,
the life there of consisteth in the pouring out of the very soule it selfe, and the sending vp of those secret groant of the spirit which cannot be vttered.
the life there of Consisteth in the pouring out of the very soul it self, and the sending up of those secret groant of the Spirit which cannot be uttered.
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for hee, euen hee onely knoweth the hearts of all the children of men, as Solamon teacheth vs in the prayer, which hee made at the Dedication of the Temple.
for he, even he only Knoweth the hearts of all the children of men, as Solomon Teaches us in the prayer, which he made At the Dedication of the Temple.
Me thinkes Anselmus Laudunensis in his interlineall Glosse vpon that Text, Abraham is ignorant of vs, and Israel knoweth vs not, (Esa. 63. 16.) should make them blush for shame, where he noteth, that Augustine sayth, that the dead,
Me thinks Anselm Laudunensis in his interlineal Gloss upon that Text, Abraham is ignorant of us, and Israel Knoweth us not, (Isaiah 63. 16.) should make them blush for shame, where he notes, that Augustine say, that the dead,
with whom concordeth Hugo de Sancto Victore, in his booke de spiritu & anima, cap. 29. Ibi sunt spiritus defunctorum, vbi non vident quaecun { que } aguntur, aut eveniunt in ista vita hominibus.
with whom concordeth Hugo de Sancto Victore, in his book de spiritu & anima, cap. 29. There sunt spiritus defunctorum, vbi non vident quaecun { que } aguntur, Or eveniunt in ista vita hominibus.
Secondly, we must call onely vpon God, because hee onely is omnipotent, which can onely helpe vs. None but the Almightie could haue deliuered Israel out of Egypt, that house of bondage and furnace of affliction:
Secondly, we must call only upon God, Because he only is omnipotent, which can only help us None but the Almighty could have Delivered Israel out of Egypt, that house of bondage and furnace of affliction:
A third reason as pregnant and forcible as the two former, is obserued by Saint Augustine, Quoniam creaturae exhiberemus cam seruitutem, quae vni tantum debetur Deo:
A third reason as pregnant and forcible as the two former, is observed by Saint Augustine, Quoniam creaturae exhiberemus cam seruitutem, Quae vni Tantum debetur God:
but why should I alledge any mortall men, when as all Christians haue beene taught from God himselfe, that no part of his worship is to bee communicated vnto any creature:
but why should I allege any Mortal men, when as all Christians have been taught from God himself, that no part of his worship is to be communicated unto any creature:
and great reason, for to be prayed vnto, is so proper vnto a Deitie, that to giue it to any creature is truly iudged sacrilegious impietie, which robs God of his glorie, Christ of his office,
and great reason, for to be prayed unto, is so proper unto a Deity, that to give it to any creature is truly judged sacrilegious impiety, which robs God of his glory, christ of his office,
and God himselfe, to signifie no lesse to the whole generation of Adam, hath giuen the publike place of his worship the denomination of the House of Prayer.
and God himself, to signify no less to the Whole generation of Adam, hath given the public place of his worship the denomination of the House of Prayer.
but to pray vnto her wee may boldly say with Saint Bernard, libenter certe gloriosa Uirgo tali honore carebit, The glorious Virgin is willingly content to want such honour.
but to pray unto her we may boldly say with Saint Bernard, Libenter certain gloriosa Uirgo tali honore carebit, The glorious Virgae is willingly content to want such honour.
Likewise of the blessed Angels and Saints, wee gladly confesse, that their commemoration, is like the composition of the perfume, that is made by the Art of the Apothecarie;
Likewise of the blessed Angels and Saints, we gladly confess, that their commemoration, is like the composition of the perfume, that is made by the Art of the Apothecary;
and as for the triumphant Saints, whilest that they were concumbitants in the Church militant, wee willingly did enioy them as our fellowsouldiers, NONLATINALPHABET striuing together with vs,
and as for the triumphant Saints, whilst that they were concumbitants in the Church militant, we willingly did enjoy them as our fellowsouldiers, striving together with us,
and NONLATINALPHABET, helping together with their prayers to God for vs, yea, and being receiued vp vnto glorie, Honorandi sunt propter imitationem, non adorandi propter religionem;
and, helping together with their Prayers to God for us, yea, and being received up unto glory, Honorandi sunt propter imitationem, non adorandi propter religionem;
they are to bee honoured for imitation, not to bee adored for religion, saith Saint Augustine: to inuocate any of them wee haue neither precept from God,
they Are to be honoured for imitation, not to be adored for Religion, Says Saint Augustine: to invocate any of them we have neither precept from God,
and labor to purge themselues from such flat Idolatry, with their song of obedience, Not vnto vs Lord, not vnto vs, but to thy name be such honour ascribed.
and labour to purge themselves from such flat Idolatry, with their song of Obedience, Not unto us Lord, not unto us, but to thy name be such honour ascribed.
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But our Romish Doctors, to maintaine their inuocations of celestiall Spirits, do cozen simple people now a daies, (as their predecessors did the Christians in the Apostles times) vnder the pretence of humilitie, saying, that the God of al things was inuisible & inaccessible, & incomprehensible:
But our Romish Doctors, to maintain their invocations of celestial Spirits, do cozen simple people now a days, (as their predecessors did the Christians in the Apostles times) under the pretence of humility, saying, that the God of all things was invisible & inaccessible, & incomprehensible:
like as the heathen Idolaters, to couer the shame of their neglecting of God, were wont, miser a vti excusatione, dicentes, Per istos posse ire ad Deum,
like as the heathen Idolaters, to cover the shame of their neglecting of God, were wont, miser a vti excusatione, Saying, Per istos posse ire ad God,
But aboue all others, S. Chrysostome may suffice an indifferent Reader, dashing all such replies with this full answer, NONLATINALPHABET, &c. God is alwayes neere (saith he.) If thou wilt intreat man, thou askest what he is adoing,
But above all Others, S. Chrysostom may suffice an indifferent Reader, dashing all such replies with this full answer,, etc. God is always near (Says he.) If thou wilt entreat man, thou askest what he is adoing,
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For while thou art aspeaking, saith hee, I will say, NONLATINALPHABET, Behold here I am (Esay 58. 9.) but I haue beene ouer-tedious in the satisfaction of this point.
For while thou art aspeaking, Says he, I will say,, Behold Here I am (Isaiah 58. 9.) but I have been overtedious in the satisfaction of this point.
I will conclude, and reduce all to that one question of S. Paul, Rom. 10. 14. How shall they call vpon him in whom they haue not beleeued? Where it is manifest, that none must bee inuocated,
I will conclude, and reduce all to that one question of S. Paul, Rom. 10. 14. How shall they call upon him in whom they have not believed? Where it is manifest, that none must be invocated,
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credimus Petro, sed non credimus in Petrum, Wee beleeue (saith S. Austin) Paul, but wee beleeue not in S. Paul: wee beleeue Peter, but wee beleeue not in S. Peter. And therefore let vs all conclude with Origen, Soli Domino Deo;
Credimus Peter, sed non Credimus in Peter, we believe (Says S. Austin) Paul, but we believe not in S. Paul: we believe Peter, but we believe not in S. Peter. And Therefore let us all conclude with Origen, Soli Domino God;
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O Death, how bitter is the remembrance of thee? how quickly and suddenly stealest thou vpon vs? how secret are thy paths and wayes? how vniuersal is thy signiory and dominion? The mighty cannot escape thee, the strong lose their strength before thee, the rich with their money shall not corrupt thee.
O Death, how bitter is the remembrance of thee? how quickly and suddenly stealest thou upon us? how secret Are thy paths and ways? how universal is thy signiory and dominion? The mighty cannot escape thee, the strong loose their strength before thee, the rich with their money shall not corrupt thee.
If thou commest but in thy naturall course, thou causest those two amorous twins, soule & body to tremble and quake & at their forced separation, to sweat euen drops of anguish:
If thou Comest but in thy natural course, thou causest those two Amoros twins, soul & body to tremble and quake & At their forced separation, to sweat even drops of anguish:
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This more then exceeding terror vnawares looking the Disciples in the face, and being in all readinesse to seaze on them, caused them suddenly to send forth a pitifull outcry to their Lord and Master, with such clamours and vociferations,
This more then exceeding terror unawares looking the Disciples in the face, and being in all readiness to seize on them, caused them suddenly to send forth a pitiful outcry to their Lord and Master, with such clamours and vociferations,
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for what is deepe, fast, and sound sleepe, but mortis imago, and NONLATINALPHABET, the very image and brother of death, as the Heathen could say, NONLATINALPHABET.
for what is deep, fast, and found sleep, but mortis imago, and, the very image and brother of death, as the Heathen could say,.
his Sword, and Famine hover ouer vs, being ready to light vpon vs, and wee are already beset plurium conflectu febrium, with a conflict of many diseases;
his Sword, and Famine hover over us, being ready to Light upon us, and we Are already beset Plurium conflectu febrium, with a conflict of many diseases;
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Gods deadly tokens, the onely markes of his displeasure, and our disobedience, are sent forth promiscuously to all sinners, especially to wilfull and obstinate transgressors,
God's deadly tokens, the only marks of his displeasure, and our disobedience, Are sent forth promiscuously to all Sinners, especially to wilful and obstinate transgressors,
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For, like as one that shooteth at a marke, sometimes is gone, and sometimes is short, sometimes lighteth on the right hand, sometimes on the left; at length hitteth the marke:
For, like as one that shoots At a mark, sometime is gone, and sometime is short, sometime lights on the right hand, sometime on the left; At length hitteth the mark:
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so the Lord of Hoasts being incensed with the generall wickednesse of this Citie, shootes at great men beyond vs, at meane men short of vs, at our friends on the right hand, at our enemies on the left; at length hitteth our selues.
so the Lord of Hosts being incensed with the general wickedness of this city, shoots At great men beyond us, At mean men short of us, At our Friends on the right hand, At our enemies on the left; At length hitteth our selves.
and yet they being conscious, that their sinnes were the cause of this raging tempest, they speed by feruent prayers to awaken their mercifull Sauiour:
and yet they being conscious, that their Sins were the cause of this raging tempest, they speed by fervent Prayers to awaken their merciful Saviour:
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because excidit tibi in quem credidideris, thou forgettest him, on whom thou shouldst beleeue: thy passions are great, when thou art vnmindfull of Christs passion:
Because excidit tibi in Whom credidideris, thou forgettest him, on whom thou Shouldst believe: thy passion Are great, when thou art unmindful of Christ passion:
And dearly beloued what shall wee doe? The best aduice I can giue, is that which Christ giueth his Spouse in the Canticles, Chap. 6. 13. Returne, returne O Shalamite;
And dearly Beloved what shall we do? The best Advice I can give, is that which christ gives his Spouse in the Canticles, Chap. 6. 13. Return, return Oh Shalamite;
Returne O my Spouse, Daughter of Ierusalem returne, returne to mee, returne to thy selfe, returne to thy former feeling of my grace, returne, that both my selfe,
Return Oh my Spouse, Daughter of Ierusalem return, return to me, return to thy self, return to thy former feeling of my grace, return, that both my self,
Returne wee from our euill waies, returne we from our all sinnes, returne we vnto the Lord our God, that both hee and all the company of Angels may see vs, and reioyce in vs.
Return we from our evil ways, return we from our all Sins, return we unto the Lord our God, that both he and all the company of Angels may see us, and rejoice in us
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S. Markes title is, NONLATINALPHABET, Master, carest thou not that wee perish? The Greeke word there specified signifieth a Teacher of letters, manners, or any art:
S. Marks title is,, Master, Carest thou not that we perish? The Greek word there specified signifies a Teacher of letters, manners, or any art:
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in relation whereunto they were called Disciples, Scholars, or Loarners. Saint Lukes title is, NONLATINALPHABET, Englished a Defender, a present Helper;
in Relation whereunto they were called Disciples, Scholars, or Loarners. Saint Lukes title is,, Englished a Defender, a present Helper;
The title in the text is, NONLATINALPHABET, which importeth power, or might, answerable to that glorious Tetragrammaton, Iehouah, which the Septuagints constantly translate throughout the old Testament in this sacred word,
The title in the text is,, which imports power, or might, answerable to that glorious Tetragrammaton, Jehovah, which the Septuagints constantly translate throughout the old Testament in this sacred word,
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The same Lord and Master is our Iehouah, and ready helper, and therefore wee likewise must pray (in this time of deadly pestilence) first confidently, not despairing:
The same Lord and Master is our Jehovah, and ready helper, and Therefore we likewise must pray (in this time of deadly pestilence) First confidently, not despairing:
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and it shall be done vnto vs, especially if it be petitio decentium, saith Damascen, a request of such things as are fit for God to giue, and vs to haue.
and it shall be done unto us, especially if it be petitio decentium, Says Damascene, a request of such things as Are fit for God to give, and us to have.
Secondly, because their Lord is our Iehouah, therefore we likewise must pray reuerently, not presuming. The very consideration of Gods greatnes should moue vs to supplicate with all humilitie.
Secondly, Because their Lord is our Jehovah, Therefore we likewise must pray reverently, not presuming. The very consideration of God's greatness should move us to supplicate with all humility.
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With what great humilitie ought we poore wormes of the earth to adore him? And therefore as Eusebius reporteth of that most Christian Constantine, that it was his vsuall custome, euery day to shut vp himselfe close into some secret place of his palace,
With what great humility ought we poor worms of the earth to adore him? And Therefore as Eusebius Reporteth of that most Christian Constantine, that it was his usual custom, every day to shut up himself close into Some secret place of his palace,
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Before I conclude, it is not amisse to giue you notice, that Saint Luke, to expresse the Disciples zealous deuotion, ingeminateth the title giuē to Christ in this short forme of prayer, with a double appellation, NONLATINALPHABET Master, Master, wee perish, O gratious defender, O powerfull Iehovah, wee are ready to bee cast away and buried in the waues:
Before I conclude, it is not amiss to give you notice, that Saint Lycia, to express the Disciples zealous devotion, ingeminate the title given to christ in this short Form of prayer, with a double appellation, Master, Master, we perish, Oh gracious defender, Oh powerful Jehovah, we Are ready to be cast away and buried in the waves:
The prayer of the blinde men was short, O Lord, Sonne of Dauid, haue mercy vpon vs, and yet preuailed, Math. 20. 31. The prayer of the Publican shorter, God bee mercifull to mee a sinner;
The prayer of the blind men was short, Oh Lord, Son of David, have mercy upon us, and yet prevailed, Math. 20. 31. The prayer of the Publican shorter, God be merciful to me a sinner;
and yet as auaileable, Luke 18. 13. The prayer of the penitent Thiefe very compendious, Lord remember mee when thou commest into thy Kingdome, and yet most forcible, Luke 23. 42. The prayer of the father of the sicke child most briefe Lord help mine vnbeleefe, and yet very effectuall:
and yet as available, Lycia 18. 13. The prayer of the penitent Thief very compendious, Lord Remember me when thou Comest into thy Kingdom, and yet most forcible, Lycia 23. 42. The prayer of the father of the sick child most brief Lord help mine unbelief, and yet very effectual:
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surely, because faintnesse, coldnesse, and boldnesse doe so much frequent our prayers. There is first, a faint, a fearefull, and distrustfull praying amongst vs;
surely, Because faintness, coldness, and boldness do so much frequent our Prayers. There is First, a faint, a fearful, and distrustful praying among us;
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Now if any notwithstanding he remaineth impenitent, neuerthelesse shall hope for mercy, let him heare what Chrysostome saith, Quomodo Deum rogas, vt tibi parcat, cum tu tibi minime parcas? How canst thou desire God to haue compassion vpon thee;
Now if any notwithstanding he remains impenitent, nevertheless shall hope for mercy, let him hear what Chrysostom Says, Quomodo God Rogas, vt tibi parcat, cum tu tibi minime parcas? How Canst thou desire God to have compassion upon thee;
when thou hast no compassion vpon thy selfe? Aulus Gellius writes, that the Romanes sent the Carthaginians, Hastam & caduceum, a speare and a white wand, the Ensignes of warre and peace, and offered them their choise:
when thou hast no compassion upon thy self? Aulus Gellius writes, that the Romans sent the Carthaginians, Hastam & caduceum, a spear and a white wand, the Ensigns of war and peace, and offered them their choice:
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and wash away thy sins with the bitter & brinish teares of vnfained repentance, through a liuely faith in the blood of our Lord and Sauiour Iesus Christ:
and wash away thy Sins with the bitter & brinish tears of unfeigned Repentance, through a lively faith in the blood of our Lord and Saviour Iesus christ:
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and hauing all brought our selues into the same danger of mortalitie; Let vs all with one accord, sigh forth vncessantly, the Disciples powerfull and importunate request; Lord, sauevs: we perish.
and having all brought our selves into the same danger of mortality; Let us all with one accord, sighs forth uncessantly, the Disciples powerful and importunate request; Lord, sauevs: we perish.
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Other Countries had other gods, the Reliques whereof are recorded by Tertullian in Apol. c. 23. Angelici quia in Angelorum cultum inclinati. Ang. de bar. c. 39. Angelici vocati, quia angeles colunt. Isidor. Origen. l. •. c. s.
Other Countries had other God's, the Relics whereof Are recorded by Tertullian in Apollinarian c. 23. Angelici quia in Angels cultum inclinati. Ang. de bar. c. 39. Angelici vocati, quia Angels colunt. Isidore. Origen. l. •. c. s.
