& judgements to the wicked, inviting others by his example to doe the like; and finally prayes for the prosperity of his servants, and subversion of his enemies.
& Judgments to the wicked, inviting Others by his Exampl to do the like; and finally prays for the Prosperity of his Servants, and subversion of his enemies.
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I intend no large paraphrase on the whole, selecting this bare proposition for the present occasion, which brancheth it selfe into these foure particulars. 1. The Person, the Lord. 2. the attribute, Iudgement. 3. the commendation, executes: 4. the end, that we might know, and acknowledge him.
I intend no large Paraphrase on the Whole, selecting this bore proposition for the present occasion, which branches it self into these foure particulars. 1. The Person, the Lord. 2. the attribute, Judgement. 3. the commendation, executes: 4. the end, that we might know, and acknowledge him.
Hebr. 4. The iudgement fearefull, for God is a consuming fire, and its a fearefull thing to fall into his hands. Heb. 10.31. The execution iust and free:
Hebrew 4. The judgement fearful, for God is a consuming fire, and its a fearful thing to fallen into his hands. Hebrew 10.31. The execution just and free:
I will visit their transgressions with the rod: Psal. 89.22. and of wrath and fury, shall not I visit for these things, saith the Lord? shall not my soule be avenged of such a nation? Ier. 5.29. Lastly, the end is for reformation of all such vnregenerate ones, who as yet remaine enemies to the crosse of Christ, whose God is their belly, whose glory is their shame, who mind earthly things: Phil. 3.18.19.
I will visit their transgressions with the rod: Psalm 89.22. and of wrath and fury, shall not I visit for these things, Says the Lord? shall not my soul be avenged of such a Nation? Jeremiah 5.29. Lastly, the end is for Reformation of all such unregenerate ones, who as yet remain enemies to the cross of christ, whose God is their belly, whose glory is their shame, who mind earthly things: Philip 3.18.19.
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How shall I describe him that dwells in a light that none attaines vnto? how shall I describe him that hath made darkenesse his pavilion, measured the waters in his fist, sits on the circle of the earth, in comparison of whom the inhabitants are but as grashoppers.
How shall I describe him that dwells in a Light that none attains unto? how shall I describe him that hath made darkness his pavilion, measured the waters in his fist, sits on the circle of the earth, in comparison of whom the inhabitants Are but as grasshoppers.
in greatnes infinite, in vertue omnipotent, in wisedome profound, in counsell wounderfull, in judgement terrible, and in all vertues perfect and compleat.
in greatness infinite, in virtue omnipotent, in Wisdom profound, in counsel wonderful, in judgement terrible, and in all Virtues perfect and complete.
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There is, sayes a learned father a holy kinde of ignorance not to search after things vnrevealed, secret things belong to God, but revealed to vs: Deut. 29.29.
There is, Says a learned father a holy kind of ignorance not to search After things unrevealed, secret things belong to God, but revealed to us: Deuteronomy 29.29.
As he is therefore in himselfe I meddle not with him heere, but rather as he manifests himselfe in his words and workes, in his mercy and iudgements, in his purity and power, these being the very hands with which he taketh hold of vs,
As he is Therefore in himself I meddle not with him Here, but rather as he manifests himself in his words and works, in his mercy and Judgments, in his purity and power, these being the very hands with which he Takes hold of us,
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and the armes he embraceth vs with, or stretcheth over vs. Bernard in his 8: ser. Cant. ascribes these two hands to God, the one is latitudo quâ tribuit affluentèr, this is his bounty bestowing his largesse, giving gifts to men;
and the arms he Embraceth us with, or Stretcheth over us Bernard in his 8: ser. Cant ascribes these two hands to God, the one is latitudo quâ tribuit affluentèr, this is his bounty bestowing his largess, giving Gifts to men;
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With the one he seemes as standing on mount Gerasim: Deut. 11.29. to deale abroad his blessings, and like Homers Iupiter, out of one of those tunnes and great vessels which stands at the entrance of his pallace, sets abroach his favoures to men:
With the one he seems as standing on mount Gerasim: Deuteronomy 11.29. to deal abroad his blessings, and like Homers Iupiter, out of one of those tons and great vessels which Stands At the Entrance of his palace, sets abroach his favours to men:
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with the other as on mount Eball, he scatters his cursings, & as out of the other tunne he drencheth men with affliction, giving them plenty of teares to drinke: Psal. 80.5.
with the other as on mount Eball, he scatters his cursings, & as out of the other tun he drencheth men with affliction, giving them plenty of tears to drink: Psalm 80.5.
This supereminent goodnes in the person calls to vs for imitation, that we would set copies of goodnes and sanctity to our people, that our examples may proue our best sermons.
This supereminent Goodness in the person calls to us for imitation, that we would Set copies of Goodness and sanctity to our people, that our Examples may prove our best Sermons.
For indeede it is a kinde of vnhappines as of princes so of priests, that quicquid faciunt pracicipere videntur. Neither can we be ignorant that euery mole-hill in our misbehauiours is a mountaine, euery moate in our eyes a beame.
For indeed it is a kind of unhappiness as of Princes so of Priests, that quicquid faciunt pracicipere videntur. Neither can we be ignorant that every molehill in our misbehauiours is a mountain, every moat in our eyes a beam.
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alter necat animam suam vino, alter spiritum sanctitatis extinguit, I spare the english. Herevpon so much clamouring hath beene about the cleargies exorbitancy.
alter Necat animam suam vino, alter spiritum sanctitatis extinguit, I spare the english. Hereupon so much clamouring hath been about the Clergies exorbitancy.
when a libell or booke was given vp to him concerning some Bishops misdemeanures, first tied a thred about it then sealed it with his ring, lastly cast it into the fire before all things were composed, professing himselfe would not reade a word in it,
when a libel or book was given up to him Concerning Some Bishops misdemeanors, First tied a thread about it then sealed it with his ring, lastly cast it into the fire before all things were composed, professing himself would not read a word in it,
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and saying if what was in it should be divulged, the common people would grow more brasen faced in sinning, gathering thereby a protection for their sinnes;
and saying if what was in it should be divulged, the Common people would grow more brazen faced in sinning, gathering thereby a protection for their Sins;
nay againe in the same chapter, when even he tooke a Bishop committing any vncleane act, he would cast his cloake ouer him, to keepe such faults from the common eye. O the disparity of times!
nay again in the same chapter, when even he took a Bishop committing any unclean act, he would cast his cloak over him, to keep such Faults from the Common eye. O the disparity of times!
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If other places be answearable to these parts about vs, in respect of notorious crimes in the cleargy, I am assured much time might haue beene spared for reformation. In the meane time Antichrist goes vp and downe the city, grinnes like a dog,
If other places be answerable to these parts about us, in respect of notorious crimes in the Clergy, I am assured much time might have been spared for Reformation. In the mean time Antichrist Goes up and down the City, grins like a dog,
Which I speake not as if ordinarily we ought not to aske after mens authority, this were the next way to leape from the shop-board to the pulpit with Brownists, and other sectaries;
Which I speak not as if ordinarily we ought not to ask After men's Authority, this were the next Way to leap from the shopboard to the pulpit with Brownists, and other sectaries;
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but to shew, doctrine must be preferred before persons. Thirdly the Eunuch and Lydiae did not ill in hearing Phillip and Paul without enquiry after their persons, they knew that Christians should not giue an account at the last day of the persons they heard,
but to show, Doctrine must be preferred before Persons. Thirdly the Eunuch and Lydia did not ill in hearing Philip and Paul without enquiry After their Persons, they knew that Christians should not give an account At the last day of the Persons they herd,
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from the prophets to the priests they may all deale falsely: Ier: 6.13. there may be a conspiracy of them in the medst of the Church: Ezek. 22.25. As in the Trent Councell.
from the Prophets to the Priests they may all deal falsely: Jeremiah: 6.13. there may be a Conspiracy of them in the medst of the Church: Ezekiel 22.25. As in the Trent Council.
Againe, it puts you in mind, the Church-wardens here assembled who as the ho•se of Cloe., 1. Cor. 1.11. this day by solemne oath are to present that sinnes may haue their iust censures.
Again, it puts you in mind, the Churchwardens Here assembled who as the ho•se of Cloe., 1. Cor. 1.11. this day by solemn oath Are to present that Sins may have their just censures.
Drunkenesse, vncleannesse, swearing, profanation of the sabbaoth, goe abroad all the yeare before, and when the visitation comes, either the presentment is packt vp with some recusants names,
drunkenness, uncleanness, swearing, profanation of the Sabbaoth, go abroad all the year before, and when the Visitation comes, either the presentment is packed up with Some recusants names,
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If any thing may vrge you to a sincere discharge hereof, me thinkes it should be the consideration of what followes in the next circumstance. Iudgment.
If any thing may urge you to a sincere discharge hereof, me thinks it should be the consideration of what follows in the next circumstance. Judgement.
The Lord is knowne to execute iudgment. Verbum hoc iudicij, vtinam nemo transiret sine iudicio: I will says one that no man would slight over this word Iudgment.
The Lord is known to execute judgement. Verbum hoc iudicij, vtinam nemo transiret sine Judicio: I will Says one that no man would slight over this word Judgement.
Ier. 10. somtime it signifies the cause or controversy to be iudged, occasioning Esay to reproue the Elders of Israell because the widdowes cause came not before them, they promoted it not,
Jeremiah 10. sometime it signifies the cause or controversy to be judged, occasioning Isaiah to reprove the Elders of Israel Because the widow's cause Come not before them, they promoted it not,
Sōtime the office of iudgment, & publicke government. Deu. 1.16, Lastly the punishment itselfe, So shall thy iudgmēt be. 1. kings. 20.40. the daughters of Sion shall reioyce because of thy iudgments. Psal: 48.10.
Sometime the office of judgement, & public government. Deu. 1.16, Lastly the punishment itself, So shall thy judgement be. 1. Kings. 20.40. the daughters of Sion shall rejoice Because of thy Judgments. Psalm: 48.10.
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though I must confesse most properly and peculiarly in this place it implies Punishment the rather because of the next word, executes, hauing its due reference to iudgment.
though I must confess most properly and peculiarly in this place it Implies Punishment the rather Because of the next word, executes, having its due Referente to judgement.
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Famine, Warre, Pestilence, Evill beasts. 1 Famine comes riding on a pale horse killing with hunger and death, somtimes clad in a roabe of immoderate raine and showers drowning the worlds plentie and the earths provision, somtimes bearing on her shoulder heavens of brasse,
Famine, War, Pestilence, Evil beasts. 1 Famine comes riding on a pale horse killing with hunger and death, sometimes clad in a robe of immoderate rain and showers drowning the world's plenty and the earth's provision, sometimes bearing on her shoulder heavens of brass,
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Pale and leane she is more then the picture of death, mors in illa as well as mors in olla, nay more, genus miserabile Lethi. When God who giues to man the breath of life shall denie bread to maintaine life,
Pale and lean she is more then the picture of death, mors in illa as well as mors in olla, nay more, genus miserabile Lethi. When God who gives to man the breath of life shall deny bred to maintain life,
when winter shalbe turned to summer, summer to winter, when a man shall rise early and eate the bread of carefullnesse and at night be to care for his bread, sow much, bring in litle, the haruest litle but the labourers many,
when winter shall turned to summer, summer to winter, when a man shall rise early and eat the bred of carefulness and At night be to care for his bred, sow much, bring in little, the harvest little but the labourers many,
when one plants another waters & God denies the increase, is not this a great iudgment? Yea and a threefold sin amongst many hastens it ▪ first swearing and forswearing, that the very earth mournes because of Oathes. Ier: 23.10. there was a famine in the daies of David, what is the cause? and they did break their oath. 2 Sam. 21.1. Do not men now slight an oath? is it not as common as words? yea a common accuser says Austine is a common forswearer.
when one plants Another waters & God Denies the increase, is not this a great judgement? Yea and a threefold since among many hastens it ▪ First swearing and forswearing, that the very earth mourns Because of Oaths. Jeremiah: 23.10. there was a famine in the days of David, what is the cause? and they did break their oath. 2 Sam. 21.1. Do not men now slight an oath? is it not as Common as words? yea a Common accuser Says Augustine is a Common forswearer.
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Now if the materiall temple and his ceremoniall service caused such displeasure to arise what will the contempt & carelessenesse of his reasonable service presse him to.
Now if the material temple and his ceremonial service caused such displeasure to arise what will the contempt & carelessness of his reasonable service press him to.
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This our land hath often tasted of this misery being some times ouer-runne with forreine enemies, beside that great distraction betweene the two houses of Yorke and Lancaster. In the compasse of which diuision, Comines the French historian in that large digression touching the English warres Lib. 3. Cap. 4. tells vs that seauen or eight battells were fought wherein died of the bloud royall threescore,
This our land hath often tasted of this misery being Some times overrun with foreign enemies, beside that great distraction between the two houses of York and Lancaster. In the compass of which division, Comines the French historian in that large digression touching the English wars Lib. 3. Cap. 4. tells us that seauen or eight battles were fought wherein died of the blood royal threescore,
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or fourescore Princes, & himselfe beheld a Duke of Exeter fallen into such misery as that the ran after the Duke of Burgundies coach barefoote & barelegged begging his bread for Gods sake.
or fourescore Princes, & himself beheld a Duke of Exeter fallen into such misery as that the ran After the Duke of Burgundies coach barefoot & barelegged begging his bred for God's sake.
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I heard of a kind of a restraint within these few yeares & yet scarcely know not the meaning, that preachers should not amaze the people with fearefull presages, of dangerous times to ensue,
I herd of a kind of a restraint within these few Years & yet scarcely know not the meaning, that Preachers should not amaze the people with fearful presages, of dangerous times to ensue,
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In the third place the pestilence issues forth on a black horse, killing with sicknesse and death, whose terrible blow among other places, wee in this towne and the borderers on either hand haue the last yeare felt, wherein one cries, O my brother come not nigh me,
In the third place the pestilence issues forth on a black horse, killing with sickness and death, whose terrible blow among other places, we in this town and the borderers on either hand have the last year felt, wherein one cries, Oh my brother come not High me,
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for I am infected, another barr'd in by command, shut vp by sicknesse, nay worse pend in by sorrow, cryes out of a window, O my father, O my brother either now breathing their last or by this time dead. O bellum Dei contra homines.
for I am infected, Another barred in by command, shut up by sickness, nay Worse pend in by sorrow, cries out of a window, Oh my father, Oh my brother either now breathing their last or by this time dead. O bellum Dei contra homines.
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O the arrow of God that flies silently, swiftly, deadly: pernicissimè volat, saies Musculus, exitialiter ferit. It spares none, neither the aged can be priviledged,
Oh the arrow of God that flies silently, swiftly, deadly: pernicissimè Volatile, Says Musculus, exitialiter Ferret. It spares none, neither the aged can be privileged,
Possevinus de rebus Muscouit, fol. 11. tells vs at what time he was embassadour for the Pope in Muscovia, the plague which had scarce ever beene heard of before in that country ob intensissima frigora, by reason of the extreame cold,
Possevinus de rebus Muscouit, fol. 11. tells us At what time he was ambassador for the Pope in Muscovy, the plague which had scarce ever been herd of before in that country ob intensissima frigora, by reason of the extreme cold,
but in this contagion at home our houses stifle vs, abroad the ayre infects vs. The Prophet in the fourth place comes in with the violence of evill beasts. Indeed it is Gods goodnesse that those sauage creatures flie into the wildernesse from our company,
but in this contagion At home our houses stifle us, abroad the air infects us The Prophet in the fourth place comes in with the violence of evil beasts. Indeed it is God's Goodness that those savage creatures fly into the Wilderness from our company,
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whereas hee could send them into our peopled townes, and though in themselues they are not so fruitfull, he permitting the milde to increase & multiply,
whereas he could send them into our peopled Towns, and though in themselves they Are not so fruitful, he permitting the mild to increase & multiply,
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You knowe how the Lord sent Lions to teare the children of Bethel that mocked the Prophet. 2. Kings; and what fiery Serpents fell among the murmuring Israelites;
You know how the Lord sent Lions to tear the children of Bethel that mocked the Prophet. 2. Kings; and what fiery Serpents fell among the murmuring Israelites;
The Prophet hath here ended his number, but I haue not mine. One iudgement more is worthie our more serious meditation and present occasion, which God knowes is too much sleighted among men as if it meerely came from man.
The Prophet hath Here ended his number, but I have not mine. One judgement more is worthy our more serious meditation and present occasion, which God knows is too much sleighted among men as if it merely Come from man.
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There are that draw this censure even from Adam whom the Lord cast out of Eden, and set an Angell at the entrie of the garden, who by shaking the blade of a glistering sword feared him from reentring, not suffering him to tast of that tree which was a Sacrament of life.
There Are that draw this censure even from Adam whom the Lord cast out of Eden, and Set an Angel At the entry of the garden, who by shaking the blade of a glistering sword feared him from reentering, not suffering him to taste of that tree which was a Sacrament of life.
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Come vnto the times vnder the law, how was this judgement tipified by the vncleanes keeping from the tabernacle, not entring the temple, not partaking of the sacrifices, nor eating the passeouer. Numb. 19.13.20. and 9.13.
Come unto the times under the law, how was this judgement tipified by the uncleans keeping from the tabernacle, not entering the temple, not partaking of the Sacrifices, nor eating the passover. Numb. 19.13.20. and 9.13.
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and the words of binding and loosing? Moreouer by example Abraham is commanded to cast out the bond woman, with her sonne out of his family which was the Church Gen. 21.10. Himinaeus and Alexander concerning the faith made shipwrack, and are deliuered to Sathan that they may learne not to blaspheme 1. Tim. 1.19.20. the Apostle commands the Corinthians to purge out the old leauen, that is, as is after expounded in plainer words, put away from yourseleues that wicked person 1. Cor. 5.7.13. alluding to the passeouer which the Israelites were not to kill, till their houses were rid of leauened bread.
and the words of binding and losing? Moreover by Exampl Abraham is commanded to cast out the bound woman, with her son out of his family which was the Church Gen. 21.10. Hymenaeus and Alexander Concerning the faith made shipwreck, and Are Delivered to Sathan that they may Learn not to Blaspheme 1. Tim. 1.19.20. the Apostle commands the Corinthians to purge out the old leaven, that is, as is After expounded in plainer words, put away from yourseleues that wicked person 1. Cor. 5.7.13. alluding to the passover which the Israelites were not to kill, till their houses were rid of leavened bred.
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Ob. But this punishment and authority seemes needlesse, for the ciuill magistrate is charged to punish such as liue dissolutely, he beares not the sword in vaine.
Ob. But this punishment and Authority seems needless, for the civil magistrate is charged to Punish such as live dissolutely, he bears not the sword in vain.
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It belongs to him to take away the life and limme according to the nature and quality of the offence, what place is there then for ecclesiasticall censures.
It belongs to him to take away the life and limb according to the nature and quality of the offence, what place is there then for ecclesiastical censures.
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the time is now come that civill courts are as much too strong (as in the beginning of this parliament, a reuerend Bishop preached) and if they goe a little farther, I see not to what end our visitations should be kept.
the time is now come that civil Courts Are as much too strong (as in the beginning of this parliament, a reverend Bishop preached) and if they go a little farther, I see not to what end our visitations should be kept.
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Christ hath setled this as a perpetuall order in the church. Mat. 18.17. If he shall neglect to heare thee, tell it the Church, if he neglect to heare the Church, let him be to thee as an heathen and a publican.
christ hath settled this as a perpetual order in the Church. Mathew 18.17. If he shall neglect to hear thee, tell it the Church, if he neglect to hear the Church, let him be to thee as an heathen and a publican.
First, the words concurring in the text touching binding and loosing, and else-where of opening and shutting, remitting and reteining sinnes were neuer understood but of spirituall power.
First, the words concurring in the text touching binding and losing, and elsewhere of opening and shutting, remitting and retaining Sins were never understood but of spiritual power.
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an iniury, but here it hath the expresse name of NONLATINALPHABET sinne. Likewise he teacheth a little before, of offences spirituall, and the cure of them;
an injury, but Here it hath the express name of sin. Likewise he Teaches a little before, of offences spiritual, and the cure of them;
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as yet continuing vnrepentant, is driven out of the church, and out off from the communion and fellowshippe of the faithfull, that thereby he might be driven to repentance.
as yet Continuing unrepentant, is driven out of the Church, and out off from the communion and fellowship of the faithful, that thereby he might be driven to Repentance.
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I'ts bellua multorum capitum. Doth this judgement passe on thee? art thou excommunicated? first thou endeavourest as much as in thee lieth to blot thee out of Gods booke,
It's Bellua multorum capitum. Does this judgement pass on thee? art thou excommunicated? First thou endeavourest as much as in thee lies to blot thee out of God's book,
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The Corinthians being charged to put out from amongst them him that had offended, they must do it in the name, that is by the command of Christ. 1. Cor. 5.4.
The Corinthians being charged to put out from among them him that had offended, they must do it in the name, that is by the command of christ. 1. Cor. 5.4.
Was not Nebuckudnezars case most fearfull when he was turned to feede on grasse like an Oxe? but the excommunicates state is worse, he wants the food of eternall life.
Was not Nebuckudnezars case most fearful when he was turned to feed on grass like an Ox? but the excommunicates state is Worse, he Wants the food of Eternal life.
Fiftly thou being excommunicated out of one Church canst not be admitted into any other. Churches are sisters whom one receiues all receiue, whom one reiects all rerect.
Fifty thou being excommunicated out of one Church Canst not be admitted into any other. Churches Are Sisters whom one receives all receive, whom one rejects all reerect.
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Were thou sure saith St. Austine Epist. 74. that thou leauing one service thou shouldest betakē into no other, thou wouldest be carefull how thou diddst forgoe it or offend.
Were thou sure Says Saint Augustine Epistle 74. that thou leaving one service thou Shouldst betaken into no other, thou Wouldst be careful how thou didst forgo it or offend.
but thou canst not sue others, others may make their last will and testament, but but thou maiest not set thy house thus in order, others may challenge christian buriall,
but thou Canst not sue Others, Others may make their last will and Testament, but but thou Mayest not Set thy house thus in order, Others may challenge christian burial,
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so I cannot but iustifie your tendernesse herein vpon mine owne late experience you rather aiming at a substantiall reformation in the delinquents then any exactions.
so I cannot but justify your tenderness herein upon mine own late experience you rather aiming At a substantial Reformation in the delinquents then any exactions.
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Let that still remaine as a tax in the Romish courts, which are more for payments then repentance, saying to their offenders, discharge the court and be gone;
Let that still remain as a Tax in the Romish Courts, which Are more for payments then Repentance, saying to their offenders, discharge the court and be gone;
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but for that they would not consent with the Church of Rome in the celebration of Easter. I beseech you let not your excommunications passe for small occurrences tending still to reformation,
but for that they would not consent with the Church of Room in the celebration of Easter. I beseech you let not your excommunications pass for small occurrences tending still to Reformation,
The Lord ex•cuteth iudgemēt to all th•se that are oppressed with wrong: Psal. 103.6. The Lord hath executed his iudgement vpon Angels, cities, the old world;
The Lord ex•cuteth judgement to all th•se that Are oppressed with wrong: Psalm 103.6. The Lord hath executed his judgement upon Angels, cities, the old world;
As we may see in the subuersion of the Monarchies, spoken of by Daniell, the Assirians, Persians, Grecians, and lastly Romans. His executions haue lighted on wicked kings, Pharaoh, Saul, Ieroboam, Ahab, Zedechiah, Herod;
As we may see in the subversion of the Monarchies, spoken of by Daniell, the Assyrians, Persians, Greeks, and lastly Romans. His executions have lighted on wicked Kings, Pharaoh, Saul, Jeroboam, Ahab, Zedekiah, Herod;
vpon wicked priests, as those of Baal, and Elyes sonnes, vpon wicked persons, Iudas, Achitophel, Absalon, Corah, Dath•n, and Abiram; in a word on wicked people that put the Sonne of God to death:
upon wicked Priests, as those of Baal, and Ely's Sons, upon wicked Persons, Iudas, Ahithophel, Absalom, Corah, Dath•n, and Abiram; in a word on wicked people that put the Son of God to death:
Herod that despised Christ was condemned by Caligula, to perpetuall banishment, where he died miserably; and the other H•rod, who killed Iames, and imprisoned Peter, was eaten vp with wormes.
Herod that despised christ was condemned by Caligula, to perpetual banishment, where he died miserably; and the other H•rod, who killed James, and imprisoned Peter, was eaten up with worms.
Through famine, as you largely heard from this place the last weeke, they were driuen to eate the leather of their shooes, girdles, bucklers, targets, the dung of their stables,
Through famine, as you largely herd from this place the last Week, they were driven to eat the leather of their shoes, girdles, bucklers, targets, the dung of their stables,
Fearefull was the execution, when certaine of them getting meate from the enemies campe for compassion sake were yet so pursued with Gods anger, that when they hoped their liues were in safety, suddainely in the night, the bloody souldiers (imagining they had swallowed downe their gold and iewells for their owne vses) slew them, slitting their bowels & raking in for that which was not there, to the number of 2000 in one night.
Fearful was the execution, when certain of them getting meat from the enemies camp for compassion sake were yet so pursued with God's anger, that when they hoped their lives were in safety, suddenly in the night, the bloody Soldiers (imagining they had swallowed down their gold and Jewels for their own uses) slew them, slitting their bowels & raking in for that which was not there, to the number of 2000 in one night.
What should I speake of those cruell persecutors, Nero, Domitian, Decius, Dioclesian with others? or of our home-papists, who perished at Endor, and became as the dung of the earth;
What should I speak of those cruel persecutors, Nero, Domitian, Decius, Diocletian with Others? or of our home-papists, who perished At Endor, and became as the dung of the earth;
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Iustice exalts a nation, saith the wise Salomon: Pro. ••. ••. For when sin is some-way punished, God is pacified. Wherevpon Moyses slew those idolaters: Ex. 32.29. and Phineas executed iudgement, so the plague ceased;
justice exalts a Nation, Says the wise Solomon: Pro ••. ••. For when since is someway punished, God is pacified. Whereupon Moses slew those Idolaters: Ex. 32.29. and Phinehas executed judgement, so the plague ceased;
Both these tempers are a happy composition in a Visiter, and make his breast like the sacred Arke, wherein lay both Aarons rod and the golden pot of Manna, the rod of correction, and the manna of consolation; the one a Corrasiue, the other a Cordiall. This spirituall Iurisdiction should haue both vbera and verbera, or be like the bees, hauing much hony, but not without a sting.
Both these tempers Are a happy composition in a Visiter, and make his breast like the sacred Ark, wherein lay both Aaron's rod and the golden pot of Manna, the rod of correction, and the manna of consolation; the one a Corrasive, the other a Cordial. This spiritual Jurisdiction should have both Udders and Verbera, or be like the Bees, having much honey, but not without a sting.
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we may iustly complaine, Religio peperit diuitias, filia devorauit matrem ▪ we are all for wealth but little for devotion. Our forfathers and fathers in their godly discretion allotted Eeves as well as Sundayes and holy dayes for surceasing of worke,
we may justly complain, Religio Peperit Riches, filia devorauit matrem ▪ we Are all for wealth but little for devotion. Our Forefathers and Father's in their godly discretion allotted Eve's as well as Sundayes and holy days for surceasing of work,
Beginne with the first time while Moyses liued, and you shall find these festiuities whether maiores or minores, higher or lower yet they were vacativae ab opere. Buccinate, saith the Psalmist, 81, 3. Psal: blow vp the trumpett in the new moone,
Begin with the First time while Moses lived, and you shall find these festivities whither maiores or minores, higher or lower yet they were vacativae ab Opere. Buccinate, Says the Psalmist, 81, 3. Psalm: blow up the trumpet in the new moon,
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And it seemes these dayes were thus solemned, vsed as free from ordinary working in Elizeus time to whom 2. Kings 4. the Shunamite woman went for her dead son, thereby occasioning her husband to question her quam ob causam vadis ad eum hodie, non sunt Calendae,
And it seems these days were thus solemned, used as free from ordinary working in Elisha time to whom 2. Kings 4. the Shunamite woman went for her dead son, thereby occasioning her husband to question her quam ob Causam vadis ad Eum hodie, non sunt Calendae,
because her husband insinuated she should goe vpon a day, when he might be at leasure from his businesse, making in that respect a similitude betweene the Calends and the Sabboth.
Because her husband insinuated she should go upon a day, when he might be At leisure from his business, making in that respect a similitude between the Calends and the Sabbath.
How doe I mourne, and wish that our right reverend Diocoesans worthy sermon preached in Oxford Nouem: 5. 1602. were now againe in these parts preached, who iustly gaue the reasons why our Churches should be frequented on such times.
How do I mourn, and wish that our right reverend Diocoesans worthy sermon preached in Oxford November: 5. 1602. were now again in these parts preached, who justly gave the Reasons why our Churches should be frequented on such times.
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why our Saviour Christ did inst•t•te none though after, the Apostles themselues in the opinion of Ambrose and Austine, were thought to be the choise institutors of most of them:
why our Saviour christ did inst•t•te none though After, the Apostles themselves in the opinion of Ambrose and Augustine, were Thought to be the choice institutors of most of them:
Fourthly the promise of Christ, If two or three are gathe ed together in my name, I will be in the midst of them. Mat. 18.4. how much more if the whole congregation were assembled, which with an army of prayers should enforce his mercy.
Fourthly the promise of christ, If two or three Are gathe ed together in my name, I will be in the midst of them. Mathew 18.4. how much more if the Whole congregation were assembled, which with an army of Prayers should enforce his mercy.
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I beseech you againe and againe take notice of this n•glect, •ay if it may be with your owne and your officers eyes, no• referring this reformation to church-wardens, but that a more immediate execution, both vpon our gentry and inferiours, may bring God to be ••e•y knowne,
I beseech you again and again take notice of this n•glect, •ay if it may be with your own and your Officers eyes, no• referring this Reformation to churchwardens, but that a more immediate execution, both upon our gentry and inferiors, may bring God to be ••e•y known,
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but inten•ing one and the same thing, that the Lord God hath, is, and will be knowne by executing iudgement. Two words shall dispatch all, first a Quomodo, how; next a Quando, when.
but inten•ing one and the same thing, that the Lord God hath, is, and will be known by executing judgement. Two words shall dispatch all, First a Quomodo, how; next a Quando, when.
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The Quomodo, how God is knowne, will appeare in the practise of a threefold duty. For as one well saith, Iudicia Dei sunt commendanda, formidanda, meditanda:
The Quomodo, how God is known, will appear in the practice of a threefold duty. For as one well Says, Judicia Dei sunt commendanda, formidanda, meditanda:
then digitus Dei est hic, this is the very finger of God; and againe, The Lord is righteous, but I and my people are wicked: Ex: 9.27. The most wicked haue trembled at judgements.
then Digitus Dei est hic, this is the very finger of God; and again, The Lord is righteous, but I and my people Are wicked: Ex: 9.27. The most wicked have trembled At Judgments.
euen worse then the devills, who as St. Iames saith, beleeue and tremble. Whereas the truely sanctified with David, cry out one while, from my youth vp till now thy terrours haue I suffered with a troubled mind;
even Worse then the Devils, who as Saint James Says, believe and tremble. Whereas the truly sanctified with David, cry out one while, from my youth up till now thy terrors have I suffered with a troubled mind;
Falling in it maketh a great noise, and stirrer the wates very much, one waue begets another for a good pretty space, at last the motion growes weaker and weaker,
Falling in it makes a great noise, and stirrer the wates very much, one wave begets Another for a good pretty Molle, At last the motion grows Weaker and Weaker,
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Hugo the Cardinall on this Psalme, mentions a threefold day, Wherein God is knowne to man, the day of tribulation, of death, and the last iudgement. He is knowne to some for their salvation, wherevpon saith the wise man of the wise man, that he sees the plague and auoides it, facile laqueos euadit in terris qui habet oculos semper in coelis;
Hugo the Cardinal on this Psalm, mentions a threefold day, Wherein God is known to man, the day of tribulation, of death, and the last judgement. He is known to Some for their salvation, whereupon Says the wise man of the wise man, that he sees the plague and avoids it, facile laqueos euadit in terris qui habet Eyes semper in Coelis;
so God hath three courts to be knowne by. 1. of session. 2. of conscience. 3. of the generall assize. This of session is for penalties on our bodies, goods, good name, either in our selues or others.
so God hath three Courts to be known by. 1. of session. 2. of conscience. 3. of the general assize. This of session is for penalties on our bodies, goods, good name, either in our selves or Others.
God is the iudge in this court, the conscience the witnes, the Devill the accuser, the law the triall, the deede the euidence, the person the prisoner.
God is the judge in this court, the conscience the witness, the devil the accuser, the law the trial, the deed the evidence, the person the prisoner.
nor hell, dea•h, nor iudgement, the noise of carnall pleasures & the voice of worldly profits doth drowne the voice of conscience in them as the drummes in the sacrifice of Mol•ch did the cry of infants.
nor hell, dea•h, nor judgement, the noise of carnal pleasures & the voice of worldly profits does drown the voice of conscience in them as the drums in the sacrifice of Mol•ch did the cry of Infants.
O ye Polypragmaticall men th•t haue whole Mines and Mints of businesse in your p•tes, that you are not at leasure once in a weeke, in a moneth, in a yeare,
O you Polypragmatical men th•t have Whole Mines and Mints of business in your p•tes, that you Are not At leisure once in a Week, in a Monn, in a year,
nay scarce in your whole life to parlye with your poore conscience, think on this and remember that if once she awake, i•gulum petet, like a wild beast robbed of her whelps, she will fly to the throate of thy roule, she will affright thee with terrible dreames, such as Polidore Virgill mentions that Richard the third had the night before Bosworthfield wherin he was slaine.
nay scarce in your Whole life to parlye with your poor conscience, think on this and Remember that if once she awake, i•gulum petet, like a wild beast robbed of her whelps, she will fly to the throat of thy roll, she will affright thee with terrible dreams, such as Polydore Virgil mentions that Richard the third had the night before Bosworthfield wherein he was slain.
But what of all this? what if through habit & custome of sinning, all shame of face and remorse of conscience be taken away? what if through all this the wicked hath no bands in his death? yet know the generall assize must be kept;
But what of all this? what if through habit & custom of sinning, all shame of face and remorse of conscience be taken away? what if through all this the wicked hath no bans in his death? yet know the general assize must be kept;
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to the vtter confusion of all deriders that say most foolishly, where is the promise of his coming? instead thereof then they shall say, verily there is a God that iudgeth the earth.
to the utter confusion of all deriders that say most foolishly, where is the promise of his coming? instead thereof then they shall say, verily there is a God that Judgeth the earth.
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Christ who was once brought to the barre when Caiphas, Pon. Pilate and Herod sat vpon the bench, shall in that last and great assize sit on the bench and these miscreants shall be brought to the barre, the godly now are in want and woe while the wicked in this life take their ease,
christ who was once brought to the bar when Caiaphas, Pon. Pilate and Herod sat upon the bench, shall in that last and great assize fit on the bench and these miscreants shall be brought to the bar, the godly now Are in want and woe while the wicked in this life take their ease,
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as the good sheepheard doth betweene the sheepe and the goats, and saying vnto the wicked, goe ye cursed into hell fire &c. we may then be of that blessed number whom he will place at his right hand, to whom he will say, Come yee blessed: &c. To him be glory,
as the good shepherd does between the sheep and the Goats, and saying unto the wicked, go you cursed into hell fire etc. we may then be of that blessed number whom he will place At his right hand, to whom he will say, Come ye blessed: etc. To him be glory,
