Selected quad for the lemma: majesty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
majesty_n	excellent_a	london_n	printer_n	2,515	5	10.0574	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19541	The copie of a sermon preached on good Friday last before the Kings Maiestie, by D. Andrevves Deane of Westminster. 6. April 1604	Andrewes, Lancelot, 1555-1626.	1604 (1604)	STC 597; ESTC S120874	17,661	46

THE COPIE OF THE Sermon preached on good Friday last before the Kings Maiestie By D. ANDREVVES Deane of Westminster 6. April 1604. LONDON Printed by R. Barker Printer to the Kings most Excellent Maiestie An. 1604. ¶ Lament Ierem. CAP. 1. 12. HAue ye no Regard ô all ye that passe by the way Consider and behold If euer there were sorrow like my Sorrow which was done vnto me wherewith the Lord did afflict me in the day of the fiercenesse of his wrath AT the very reading or hearing of which verse there is none but will presently conceiue it is the voice of a party in great extremitie In great extremitie two wayes First In such distresse as neuer was any If euer there were sorrow like my sorrow And then in that distresse hauing none to regard him Haue ye no regard all ye To be afflicted and so afflicted as none euer was is very much In that affliction to finde none to respect him or care for him what can be more In all our sufferings it is a comfort to vs that wee haue a Sicut that nothing hath befallen vs but such as others haue felt the like But here Si fuerit sicut If euer the like were that is neuer the like was Againe in our greatest paines it is a kind of ease euen to find some regard Naturally we desire it if we cannot be deliuered if we cannot be relieued yet to be pitied It sheweth there be yet some that are touched with the sense of our miserie that wish vs well and would giue vs ease if they could But this afflicted here findeth not so much neither the one nor the other but is euen as he were an outcast both of Heauen and Earth Now verily a heauie case and worthy to be put in this booke of Lamentations I demaund then Of whom speaketh the Prophet this of himselfe or of some other This I finde there is not any of the ancient writers but doe apply yea in a maner appropriate this speach to our Sauiour Christ And that this very day the day of his Passion truely termed heere the day of Gods wrath And wheresoeuer they treat of the Passion euer this verse commeth in And to say the trueth to take the words strictly as they lie they cannot agree or be verified of any but of him him only For though some other not vnfitly may bee allowed to say the same words it must be in a qualified sense for in full and perfect proprietie of speach He and none but he None can say neither Ieremie nor any other Si fuerit dolor sicut dolor meus as Christ can No day of wrath like to his day no sorow to be compared to his all are short of it nor his to any it exceedeth them all And yet according to the letter it can not be denied but they be set downe by Ieremie in the person of his own people being then come to great miserie and of the holy Citie then layde waste and desolate by the Chaldaees What then Ex Aegypto vocaui Filium meum Out of Aegypt haue I called my Sonne was literally spoken of this peo-people too yet is by the Euangelist applied to our Sauiour Christ. My God my God why hast thou forsaken mee at the first vttered by Dauid yet the same words our Sauiour taketh to himselfe and that more truely and properly then euer Dauid could and of those of Dauids and of these of Ieremies there is one and the same reason Of all which the ground is that correspondence which is between Christ and the Patriarches Prophets and People before Christ of whom the Apostles rule is Omnia in figura contingebant illis That they were themselues Types and their suffrings fore-running figures of the great suffering of the Son of God which maketh Isaaks offering and Iosephs selling and Israels calling from Aegypt and that complaint of Dauids and this of Ieremies appliable to him That hee may take them to himselfe and the Church ascribe them to him and that in more fitnesse of termes and more fulnesse of trueth then they were at the first spoken by Dauid or Ieremie or any of them all And this rule and the steps of the Fathers proceeding by this rule are to me a warrant to expound and apply this verse as they haue done before to the present occasion of this time which requireth some such Scripture to bee considered by vs as doeth belong to his Passion who this Day powred out his most precious Blood as the onely sufficient Price of the deare purchase of all our Redemptions Be it then to vs as to them it was and as most properly it is The speech of the Sōne of God as this Day hanging on the Crosse to a sort of carelesse people that goe vp and downe without any manner of Regard of these his Sorowes and sufferings so worthy of all Regard Haue ye no regard ô all ye that passe by the way Consider and behold if euer there were sorrow like to my Sorrow which was done vnto me wherwith the Lord afflicted me in the day of the fiercenesse of his wrath Here is a Complaint and here is a Request A complaint that we haue not A Request that we would haue the Paines Passions of our Sauiour Christ in some Regard For first he cōplaineth and not without cause Haue ye no regard And then as willing to forget their former neglect so they will yet doe it he falleth to entreate ô consider and behold And what is that wee should Consider The Sorrow which hee suffereth and in it two things The Qualitie and the Cause 1. The Qualitie Si fuerit sicut If euer the like were And that either in respect of Dolor or Dolor meus The Sorrow suffered or the Person suffering 2. The Cause that is God that in his wrath in his fierce wrath doeth all this to Him which cause will not leaue vs till it haue led vs to another cause in our selues and to another yet in him All which serue to ripen vs to Regard These two then specially we are mooued to Regard 1. Regard is the maine point But because therefore we Regard but faintly because either we Consider not or not aright we are called to consider seriously of them As if he should say Regard you not If you did Consider you would if you Considered as you should you would Regard as you ought Certainely the Passion if it were throughly Considered would be duely Regarded Consider then So the points are two The Qualitie and the Cause of his suffering and the dueties two To Consider and Regard So to Consider that we Regard them him for them Haue ye no Regard c. TO cease this Complaint and to graunt this Request we are to Regard and that we may Regard we are to Consider the paines of his Passion Which that we may reckon no easie common matter of light moment