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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	let_v	lord_n	praise_v	3,254	5	9.4067	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01346	A sermon intended for Paul's Crosse, but preached in the Church of St. Paul's, London, the III. of December, M.DC.XXV. Vpon the late decrease and withdrawing of Gods heauie visitation of the plague of pestilence from the said citie. By Tho: Fuller, Master of Arts in Pembroke-Hall in Cambridge	Fuller, Thomas, Master of Arts.	1626 (1626)	STC 11467; ESTC S102824	32,124	70

this Infection as sometime to the Sea hitherto shalt thou goe and no farther Diuide in one house betweene brother and brother in one bed betweene Husband and Wife in one Family betweene seruant and seruant These shalt thou absolutely take these thou shalt but touch their bodyes and spare their liues as he said to the Di●ell concerning Iob Thus long shalt thou raigne and no longer if euer we liue to forget this goodnesse this wondrous worke of God I will sooner wish we should forget to take our daily food how iustly should God forget vs when wee stand in the like need of mercy againe As the Emperour had his Boy that cryed euery morning to him Remember thou art but a man so let vs still haue something or other to put vs in minde of this great deliuerance Let euery man write it vpon the doores of his house as the Israelites in Aegipt sprinkled their posts with blood that if euer God should againe strike he againe may spare vs. I know saith God of Abraham that he will tell his children what great things I haue done Let it be our talke to our children that they that are yet vnborne may know though not by sight yet by hearesay what great things the Lord hath done for vs. Scipio Africanus the Elder hauing made the City of Rome exanguem morituram as himselfe called it ready to giue vp the ghost Lady of Affrik at length being banished into a base Country-Towne his will was that his Tombe should haue this Inscription I●grata Patria ne ossa quidem mea habes let not the God of Heauen complaine so of vs that we should haue no thought no memory of our great preseruations let him not bee exiled our thoughts and buried in obliuion but let some remnant and foot-print bee left to witnesse to the world that we haue beene deliuered Let him not haue cause to complaine as he sometime did Isa. 1. Heare O Heauens and hearken O Earth I haue brought vp and preserued children and they haue despised me Can a mother forget her child saith God no childe so deare to the mother as wee haue beene to him he hath tendred vs as the apple of his eye and preserued vs as the Signet vpon his right hand Oh then let vs obserue and respect him It is a good thing saith Dauid to praise the Lord and to sing vnto the name of the most High to declare his louing kindenesse in the morning and his truth in the night season It is good touching the act it selfe for it is better to blesse then to curse and to giue thankes then to giue out a voyce of grudging It is good because of the retribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giue and thou shalt receiue and all that wee can giue to him is our thankes for can our goodnesse extend to him saith Dauid and cessat de cursus gratiarum vbi non fuerit recursus the course and descent of the graces of God ceaseth and the spring is dryed vp where there is not a recourse and tide of our thankfulnesse Wherefore let vs alwayes be thankfull to the Lord for it becommeth well the iust to bee thankfull Had I the power I would doe as Dauid did begin aboue and call the Heauens the Sunne and Moone and Starres to praise the Lord for this our deliuerance then would I descend to the Ayre and call all those winged Messengers of God all Birds and feathered Fowles to beare a part with vs then would I come to the Earth and haue Mountaines and all Hills fruitfull Trees and all Cedars Beasts and Cattell to ioyne with vs then would I goe downe to the Deepe and there summon all those Sea-citizens of those brinie Regions to come with vs and magnifie his great and glorious Name In a word I would conclude as Dauid doth Let euery thing that hath breath praise the Lord. The Lord whose goodnesse is without quality whose greatnesse is without quantity infinite in both but all of vs that are the sonnes of men especially I would haue to learne the song of the blessed before hand that hereafter wee may bee able to sing it with more perfection Praise honour and glory bee vnto him that sits vpon the Throne and to the Lambe that Immaculate Lambe of God which once offered himselfe for vs and at last will assume vs to himselfe in that place where he ●its and Raignes for euer To the which place hee bring vs that onely bought vs and can saue vs IESVS CHRIST the Righteous Amen FINIS Heb. 13. 8. Iudg. 1. 6. * Lue. 5. last a Gen. 18. b Prou. 27. 12 a 1 Cor. 13. 11. b Psal. 8. 2. c 2 Kings 7. vers●● d Reuel 1. 9. e Virg Ecclog ● f Zach. 4. 10. g Act 12 h ler. 37 Verse 17. i ● Reg. 20. k Pro. 25. ●1 l Ciprian m Horace n Act. 2. 37. * Psal. 118. 23 a 〈◊〉 b Psa. 101. * Psal. 1 18. 1● q Sue● in vita Nero●is r Ez●k 18. 32. f Deu● 3● 15 t 2 Sam. 11. 29. u Luc. 15. 18. * 1 Cor. 10. 11. x Eccles. 1. 9. y Num. 5. 2. z Isa. 13. 21. * Ibid. ver 1● a 2 Sam. 24. b Ez●k 16. 3. c Isa. 5. 18. d Isa. 1. 5. e Ps●l 14. 1. f 1 King 8. 46 g Pro● 24. 16. h Luc. 6. 45. i Prou. 18. 21. k Num. 6. 13. l Exod. 32. l ● King 11. m Iosh. 9. n Col. 3. 5. o Phil. 3. 19. p Ier. 11. 18. q Luc. 16. 19. r Iob 1. s ● Sa● 24. 17. t Mark 8. 24. u M●●k 16. 43. * Luc. 15. x Rom. 5. 22. y Num. 11. z 1 Sam. 25. a Luc. 16. 19. * 1 Tim. 2. 10 a Iob 31. 24. b Mat. 4. 9. c 1 Sam. 2. d 1 Tim. 5. 6. c Iohn 20. 27. f Exod. 4. 16. g Isa. 1. h 1 Cor. 6. 19. i Ier. 5. ● k Prou. 9. 17. * Prou. 20. 14. I 1 King 21. m 1 Ioh. 2. 24. n Iosh. 7. 21. o Exod. 5. 2. p ● King 19. q Hab. 2. 6. r 1 Sam. 25. s 2 Sam. 16. 23. * 1 Kings 4. 33. z Gen. 2. 10. t 1 Cor. 1. 20. u Psal. 2. * 1 King 22. 31. a 2 King 4. 19 b Ier. 4. 19. c 1 Kings 15. ●23 d 2 Kings 20. 7. Ecelesiast 38. 15. e Luc. 21. 34. f 2 Cor. 〈◊〉 30 g Ier. 23. 10. 2 Sam 24. x Psal. 91. 5. h Exod. 8. 19. l Prou. 26. 3. 2 Chron. 33. 12. Dan. 4. m Hos. 6. 1. 2. n 2 Sam. ●0 16. o Ion. 3. p 1 Sam. 2. 9. q 2 Kings 6. 13. r Ibid 〈◊〉 27. s 1 King 15. t Eccle. 38. 1. u 2 King 20. * 2 King 5. x 1 Cor. 3. 6. Chap. 38. 9. a Iam. 5. 15. b 1 King 20. 31. c Luc. 11. 17. d 1 Kings 18. 28. e Mat. 4. f Dan. 3. 19. g Exod. 10. 16 h Ioh 1. i Num. 21. 9. k 2 Sam. 24. l 1 Tim. 5. 6. m Mat. 9. 14. n Psal. 4● ● o 1 Kings 21. p Luc. 13. 3. z 2 Sam. 18. q Luc. 12. 18. r 1 Kings 2● a 2 Sam. 12. b 2 Phisi● c Iosh. 7. 19. d 〈…〉 e Heb. 13. 15. f 1 Sam. 15. 22. g Gen. 4. h Isa. 29. 13. i 1 Sam. 2. 30. k Luc. 17. 17. l Ioh. 1. 18. * 〈◊〉 m Mat. 25. n Mat. 22. 21. o Luc. 2. 14. p Exod. 12. q Gen. 18. 19. Psal. 92. Psal. last r Reu. 5. 13.

Deus homo factus est God was made Man to pleasure Man The wise men in the world who could neuer looke so farre into the nature of Man as wee can yet euermore commended that Creature aboue all others One called him a little world the world a great man another a mortall God God an immortall Man another all things because he partakes the nature of Plants of Beasts and of spirituall Creatures Phauorinus merueiled at nothing in the World besides man in man at nothing but his minde Abdala the Sarazen being asked what he most admired in the Stage of the world answered Man and Augustin saith that a man is a greater miracle then all the miracles that euer haue beene wrought amongst men When Vedius Pollio a Romane at a supper prouided for the Emperour Augustus would haue throwne a seruant of his into a Fish-pond wherein hee kept his Lampries because he had broken a Cup of Christall the Emperour with-held him controld him with these words Homo cuiuscunque conditionis c. Aman of whatsoeuer conditions yet if for no other reason yet because a man is more worth then all the Cuppes and Fish-ponds in the world Great reason then there is for the performance of this dutie that Man should praise and magnifie his Maker if for no other reason yet because hee hath made him Man he hath giuen him a soule to gouerne his body and reason to rule his soule and a Religion to direct that reason and he himselfe who is all Good all Wise all Religious is the Lord of that Religion and expects that homage and onely Man can performe it faile not then Other creatures haue bodyes but no soules mouthes and tongues but not the gift of speech onely that is proper to Man and that is the instrument wherewith we are to praise him and so the second the duty Praise The word in the originall which signifies laudare is also Confiteri for that is a part of the praise which God requires we must humble our selues at his presence acknowledge our owne vnworthinesse and that all his punishments are farre lesse then our deseruings Ioshua wished Achan to confesse his fault and so to giue glory to God We commend the proceeding of the Almighty when wee condemne our selues our falling low before him exalts him the more and when we lay open our weaknes is his power made more illustrious We must in all things giue thankes saith St. Paul if in our Aduersity then much more in our prosperity if like the beast we looke onely downward for what we receiue Os homini sublime dedit coelumque tueri Iussit when our faces are erect we should onely minde Heauen if we onely look to secondary causes meanes for our blessings and so neglect the God that gaue them the earth it selfe will spue vs vs out as an vnworthy burden But now it is not onely the fruit of our lips as the author to the Hebrews calls them which is here expected Obedience saith Samuel to Saul is better then sacrifice It is in Thanks-giuing the onely Christian sacrifice as in the old Sacrifices nunquàm in odoribus sacrificiorum delectatus est Dominus nisi in fide desiderio offerentis saith St. Augustine the outward act neuer was acceptable without inward piety and deuotion Cain and Abel both sacrificed and externally both alike but the soule of a sacrifice a faithfull heart was wanting in Caines which God saw who looks as with Cresset-light into the closet of a mans heart so refused it accepted the other They are men that may be deceiued with words but God is a God of spirits as of bodyes and so will be magnified in both Mens cuiusque est quisque so the meaning and inward intention of an action is the reality of it To blesse God with our lips and blaspheme him in our ●hearts is to honour him ex vsu magis quàm sensu rather of custome then deuotion God is weary of this lip-labour it is as if you offered a dog in sacrifice Honorant me labijs saith God in the Prophet cor autem eorum longi àme God hath the Tongue and Mammon or Milchrom or Belial hath the heart what is this but to mocke God but be not deceiued God will not bee mocked he searcheth the inward parts of man and there findes the dissimulation of the heart which cries to the tongue make a shew of piety do something to get me credit among men But alasse Adam was not more naked when God called him after his fall then the hipocrisie of these men shall be discouered Praise him with our tongues and blesse him with our hearts and serue him with our hands this is the true praising of him For as hee made all these parts so hee will be serued in them all and he hath power of all for he is Lord of all which is the third Praise the Lord. A Lord that hath power ouer vs as the Potter ouer his vessell if it distastes him Hee challengeth duty and obseruance of vs first by creation then by preseruation he stil defends prouides for vs then by protection he keeps vs in all our wayes so that no euill shall be●ide vs but chiefly in our assured hope of glorification Him that honours me saith himselfe I will honour Scipio repented that he had not a Souldier in all his Army who if he commanded would not cast himselfe headlong from a steep Tower to the Sea a powerfull Lord an obedient Army no doubt we owe as much seruice to our Lord as Scipio's Souldiers did him and hee will as amply recompence it When Gedeon had deliuered the Israelites out of the hands of Mad●an they came to him and said Thoushalt be Lord ouer vs for thou hast deliuered vs. Iudg. 18. 28. Whether God hath mightily deliuered vs let our selues be iudges and whether euen by those deliuerances hee may not challenge superiority ouer vs Nay these deliuerances are but earnests and pledges of what he yet will doe that glory that shall be reuealed to those that truly glorifie him is farre beyond the shallow heart of man to conceiue glory and Immortality and life and ioy and pleasure at his right hand for euermore If these certaine hopes will not allure yet let feare stirre vs vp the consideration of what is due to the neglect of it What a reprehension did our Sauiour giue those vnthankfull Leapers Were there not ten healed where are the other nine a fearfull thing when the Creator shall aske where the Creature is as God asked Adam in the Garden after his fall Where art thou our Sauiour saw Nathaniell vnder the Fig-tree so no doubt he knew where those nine ingratefull men were but by their ingratitude they were lost in themselues and so were quite out of his protection He will be a Lord no longer to defend and protect vs then we are seruants to

sends him for hee refresheth the soule of his Master saith Salomon Prou. 25. 13. Here is a faithfull Mercury a winged Messenger that in so short a space hath climbed vp into the highest Heauen and gotten Audience What manicles to the hands of Gods iustice are the cryes of poore afflicted penitent men that will not suffer him to proceed in his intended vengeance Nay rather then they shall faile God himselfe shall seeme to bee mutable who though he threatneth Niniueh without any hope of escape yet vpon those prayers is intreated to spare them Or rather how gratious is our God and willing to be thus intreated who vpon the first call answers and performes hee in the Gospell when his friend did but knock at an vnseasonable time answered the doores were lockt the children were in bed so did not satisfie his desire but for a loafe of bread But no such thing here no time in all our life is vnseasonable the first the second the third 〈◊〉 hee heares and opens Bis qui citò the bene●●● is double that is speedily performed The Priests of Baal prayed from morning till noone and could get no answer but the first word of Elias fetcht fire And indeed how should such suppliants praying to such deities be heard for what taste is there in the white of an Egge or how can Baal or any other liuing or dead creature heare or helpe when they cannot helpe themselues It is onely the infinite Maker and creator of the eare that can heare all men at all places at all times altogether No Saint no Angell no forged or feigned god-head can doe that but onely the God of all power and might the mightie God of Heauen and Earth Vna eademque manus vulnus opemque tulit He that bruised can againe binde vp hee that made the wound can and onely did cure it now the means which he vsed was his Word Hee sent his Word and healed them c. This is that Delphian Sword or vniuersall Instrument which hee vsed in framing the World with all that therein is Hee said let there bee Light and there was light Let there be Firmament let the Waters be gathered into one place and let the drie Land appeare and all was fulfilled and Hee still vpholdeth all things by the Word of his power Heb. 1. What is his Word now but the reall and effectuall performance of what hee intends he but speakes and all things in Heauen and Earth and the great Deepes presently are obedient I see now as man liues not by bread alone but by euery word which proceedes out of the mouth of God so hee is not cured by Phisicke alone but by the onely blessing of the omnipotent Word of God No meanes can preuaile without that and that with without besides yea against all meanes can easily bee preualent No God can deliuer as the God of the three Children can as the King confessed whose Dicere is his Facere His onely Word is able to bring mighty things to passe Whatsoeuer seeme impossibilities to man are easily brought to passe by him that can doe all things The Sea will bee calme Diseases vanish all the Creatures are morigerous yea Diuels themselues are obedient to this Word onely Man dares to rebell against it but hee that will not bend at the Word of his command shall bee broken at the Word of his Power They that allegorise this part of Scripture as Hugo Cardinalis and Lorinus make this Disease a farther proceeding in the wayes of impiety a sitting downe in the chayre of vngodlinesse a deliuering vp from one sinne to another and are at last growne to that height that they care no more for their soule then if they had none the Word and Sacraments the onely food of their soules they neglect and despise it is as Wormewood to their taste or smoake to their eyes they so wholly deuote themselues to sensuality as it might seeme to grieue them non quadrupedes esse natos that they might freely take their pleasure and delight yet at last God hath a hooke to drawe these in a meanes to enlighten and preserue them Though they bee dead in sinnes and trespasses and with Lazarus buried in the graue yet if the Lord doe but say Exi foras come forth of that Mare mortuum wherein like Ionas in the belly of the Whale or rather of Hell as himselfe called it they are entombed their Fetters fall presently from them as they did from Peter in the Prison they come to acknowledge themselues Fooles wicked and rebellious to say with Pharaoh I haue sinned against the Lord. This is wrought by the power of his Word that cibus inconsumptibilis as Ciprian called it that immortall Word which St Iohn saith was in the beginning the onely begotten Sonne of God our blessed Sauiour Hee like the Brasen Serpent cures all foule-diseased that looke vp to him I vrge not this Interpretation to any I know one sinne is oftentimes the punishment of another as when Israel had prouoked God hee stirred vp Dauid to number the people and it is the fearefullest judgement that can bee to heape more coales vpon the head of the delinquent by giuing them ouer to their owne hearts lust I know also that there is a death of the soule as of the body Etiam viuens mortua est saith St. Paul of a woman liuing in pleasure there is a death spirituall as temporall out of which God is able to deliuer Nay his Word that is the second Person in Trinitie came for that end into the world was made flesh and tooke our nature vpon him not for the righteous but to call sinners to repentance yea though they were twice dead as hee was called twice a Murtherer Semel consilio iterum spectaculo Once in the act and a second time in the glorying in it Yet there is a blessing in this dead Elme though he be consumed as a Sheepe in the mouth of a Lyon to a legge or an eare or as a blocke in the fire to a stumpe yet the least breath of his mouth is able to reuiue him But the context me thinkes giues no great warrant for this exposition hauing both before and after spoken of temporall dangers and deliuerances from them I see no reason why it should be thought that herein onely he speakes of spirituall danger and a spirituall deliuerance I haue hitherto shewed you this disease with the cause and the effect of it The Phisition also I haue brought you acquainted with together with his Phisicke that if euer there bee the like need againe wee may with boldnesse approach the same throne of grace and obtaine the like mercy Probatum est may be subscribed to this Recipe so many sighes mingled with teares and a quantity of faith enfused taken in poculo charitatis and the blessing of our Doctor is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all diseases a ●ure Antidote