A counter-plea to an apostataes [sic] pardon A sermon preached at Paules Crosse vpon Shroue-Sunday, February 15. 1617. By Robert Sibthorpe, preacher of the Word of God at Waterstratforde in Buckingamshire.
Publisher: Printed by Bar Alsop for Richard Fleming and are to be sold at his shop at the great south dore of Paules on the right hand going vp the steps
MEN, Fathers, and Brethren, Right Honourable, Right Worshipfull, and Beloued: It is the position of the Apostle, that spirituall wickednesse is in high places;
MEN, Father's, and Brothers, Right Honourable, Right Worshipful, and beloved: It is the position of the Apostle, that spiritual wickedness is in high places;
Wherfore being called to this high place, in this great Assembly, where is accustomed to be a concourse, not onely from all the parts of the City, but almost of euery Nation vnder heauen: I cald to mind this expostulation of the Almighty;
Wherefore being called to this high place, in this great Assembly, where is accustomed to be a concourse, not only from all the parts of the city, but almost of every nation under heaven: I called to mind this expostulation of the Almighty;
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How shall I pardon thee for this? thy children haue forsaken me, and sworne by those that are no Gods, &c. Profitable for the taming of the fiesh, and bringing it in subiection:
How shall I pardon thee for this? thy children have forsaken me, and sworn by those that Are no God's, etc. Profitable for the taming of the fiesh, and bringing it in subjection:
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By Troupes they haunt Harlots houses: How shall I pardon thee for this? Thy children haue forsaken me, &c. Wherein omitting (as not applyable to the present) the Time wherein our Prophet preached, which S. Hierom vpon infallible grounds affirmed to be Imminente Captiuitate; as also ouer-slipping either generall Anal•sis or argument of the Prophesie;
By Troops they haunt Harlots houses: How shall I pardon thee for this? Thy children have forsaken me, etc. Wherein omitting (as not appliable to the present) the Time wherein our Prophet preached, which S. Hieronymus upon infallible grounds affirmed to be Imminent Captiuitate; as also overslipping either general Anal•sis or argument of the Prophesy;
wherein the Prophet declares with teares and lamentation the destruction of Hierusalem, and the captiuity of the people for their Idolatry, couetousnesse, subtilty, cruelty, excesse, rebellion,
wherein the Prophet declares with tears and lamentation the destruction of Jerusalem, and the captivity of the people for their Idolatry, covetousness, subtlety, cruelty, excess, rebellion,
and contempt of Gods word (as the Geneuists obserue) because that as I could wish, that there were no such iniquity in Iacob, nor such peruersnesse in our Israell: So I will continually pray, that the effect may be to them that hate vs,
and contempt of God's word (as the Geneuists observe) Because that as I could wish, that there were no such iniquity in Iacob, nor such perverseness in our Israel: So I will continually pray, that the Effect may be to them that hate us,
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Pretermitting (I say therefore) the premises, I will confine my considerations, not onely within compasse of this second Sermon of Ieremie, as Tremelius stiles the 3.4.5.
Pretermitting (I say Therefore) the premises, I will confine my considerations, not only within compass of this second Sermon of Ieremie, as Tremelius stile the 3.4.5.
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First, the poore were not onely periured, ver. 2. Sed ne verecundiam quidem suorum habuere vitiorum, as (Saint Hieron, ) They had made their faces harder then a Rocke with impudency, and refused to returne.
First, the poor were not only perjured, for. 2. said ne verecundiam quidem suorum habuere Vitiorum, as (Saint Hieron,) They had made their faces harder then a Rock with impudence, and refused to return.
2 And as for persons, so vniuersall was the infection, as that vpon the strictest inquisition, the Prophet could not finde out one that executed iudgement,
2 And as for Persons, so universal was the infection, as that upon the Strictest inquisition, the Prophet could not find out one that executed judgement,
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and sought truth, ver. 1. He could find some indeed, Qui simularent cultum Dei (as Saint Hieron sayeth) who would carry a counterfeit forme of hypocriticall holinesse, and say, the Lord liueth:
and sought truth, ver. 1. He could find Some indeed, Qui simularent cultum Dei (as Saint Hieron Saith) who would carry a counterfeit Form of hypocritical holiness, and say, the Lord lives:
Which second branch subdeuides it selfe into these two particulars. 1 First, the Persons, Thy Children. 2 Secondly, the sins, Haue forsaken me, &c. Which sinnes are of a twofold Nature. 1 Capitall which is Apostasie, Haue forsaken mee.
Which second branch subdeuides it self into these two particulars. 1 First, the Persons, Thy Children. 2 Secondly, the Sins, Have forsaken me, etc. Which Sins Are of a twofold Nature. 1 Capital which is Apostasy, Have forsaken me.
2 Criminall which accompany, And sworn, &c. Which are likewise fourefold. 1 Swearing, Haue sworne. And sworne by, &c. 2 Secondly, Idolatry, By those that are no Gods. And sworne by, &c. 3 Thirdly, Ingratitude, When I fed them to the full.
2 Criminal which accompany, And sworn, etc. Which Are likewise fourfold. 1 Swearing, Have sworn. And sworn by, etc. 2 Secondly, Idolatry, By those that Are no God's And sworn by, etc. 3 Thirdly, Ingratitude, When I fed them to the full.
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Which last particular affoordes two speciall Aggrauations. 1 First their Impudency By troupes, they assembled themselues by Troupes, &c. 2 Secondly, their Pertinacitie, They assembled, &c. they assembled themselues by Troupes, &c.
Which last particular affords two special Aggravations. 1 First their Impudence By troops, they assembled themselves by Troops, etc. 2 Secondly, their Pertinacity, They assembled, etc. they assembled themselves by Troops, etc.
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In most of which, although some haue beene so long rebellious that they are growne impudent, because they and their fathers haue been accustomed to transgresse vntill this day, as the Prophet assures mee;
In most of which, although Some have been so long rebellious that they Are grown impudent, Because they and their Father's have been accustomed to transgress until this day, as the Prophet assures me;
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yet by Gods assistance, and your patience I will vtter my iudgement against them, touching all these wickednesses. Wherein, First, of the Expostulation;
yet by God's assistance, and your patience I will utter my judgement against them, touching all these Wickednesses. Wherein, First, of the Expostulation;
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1 And first (Vbi?) Where shall I finde a cause to pardon thee? As if he should say, Shew mee but one place, one street, one house, in which the perfect feare of the Lord is, and I will pardon thee.
1 And First (Vbi?) Where shall I find a cause to pardon thee? As if he should say, Show me but one place, one street, one house, in which the perfect Fear of the Lord is, and I will pardon thee.
vpon which words, Saint Amb: Orat: de obitu Theodos: Bis Miscricordiam posuit semel Iustitiam; Signifying that he was twise so prone to pardon as to punishing: Yea Exod: 34.6.7. Himselfe divulging his owne description, proclaimes sixe attributes of mercy for two of Iustice;
upon which words, Saint Ambassadors: Orat: de obitu Theodos: Bis Miscricordiam He placed semel Iustitiam; Signifying that he was twice so prove to pardon as to punishing: Yea Exod: 34.6.7. Himself divulging his own description, proclaims sixe attributes of mercy for two of justice;
which is Emblematically represented to vs in a two-fold passage of sacred Scripture; The one, Luke 15.20. In the Father of the Prodigall, who runnes to meete his returning sonne, as if hee longed to be at him, to shew his loue and compassion: The other, Gen. 3.8.
which is Emblematically represented to us in a twofold passage of sacred Scripture; The one, Lycia 15.20. In the Father of the Prodigal, who runs to meet his returning son, as if he longed to be At him, to show his love and compassion: The other, Gen. 3.8.
if there bee any that executeth iudgement, and seeketh trueth, and I will pardon it, v. 1. Whereout as we may conceiue Grandis amor iustitiae, as Saint Hierom: How great the loue of God is to innocency;
if there be any that Executeth judgement, and seeks truth, and I will pardon it, v. 1. Whereout as we may conceive Grandis amor iustitiae, as Saint Hieronymus: How great the love of God is to innocency;
when not onely according to Abrahams Petition for fifty, forty, thirty, twenty, or ten iust persons, hee will spare Sodome, but euen after his owne Essentiall inclination;
when not only according to Abrahams Petition for fifty, forty, thirty, twenty, or ten just Persons, he will spare Sodom, but even After his own Essential inclination;
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Yea euen the Prison prospered for his Piety, ver. 23. As also Sodoms punishment prolonged for one iust Lot, Gen. 19.22. Israels plague appeased for one deuout Phinehas, Psal. 106.30. And their destruction diuerted for one faithfull Moses, v. 23. Together with the earnestnesse of this Inquisition, may sufficiently satisfie on all parts touching the soliditie of this assertion.
Yea even the Prison prospered for his Piety, ver. 23. As also Sodom's punishment prolonged for one just Lot, Gen. 19.22. Israel's plague appeased for one devout Phinehas, Psalm 106.30. And their destruction diverted for one faithful Moses, v. 23. Together with the earnestness of this Inquisition, may sufficiently satisfy on all parts touching the solidity of this assertion.
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Whereout as we may take vp Saint Bernards admiration, Quam diues es in Misericordia, et magnificus in iustitia, et munificus in gratia, Domine, Deus noster!
Whereout as we may take up Saint Bernards admiration, Quam dives es in Misericordia, et Magnificus in iustitia, et munificus in Gratia, Domine, Deus Noster!
O most bountifull bestower of celestiall inclinations, O most righteous rewarder of humane actions, O most diuine deliuerer from Diabolic all destruction:
Oh most bountiful bestower of celestial inclinations, Oh most righteous rewarder of humane actions, Oh most divine deliverer from Diabolic all destruction:
Gratis respicis, humilis instè iudicas innocentes, Misericorditer etiam saluas peccatores, Who respectest the humble for thine owne mercy, not his merit, who iustly iudgest the innocent, in thy fauour not thy fury;
Gratis respicis, Humilis instè iudicas innocentes, Mercifully etiam saluas Peccatores, Who respectest the humble for thine own mercy, not his merit, who justly Judges the innocent, in thy favour not thy fury;
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Oh what shall I returne vnto thee for so ineffable fauours bestowed vpon me, I will take the cup of saluation and giue thankes vnto thee my God. Psal. 116, 11.12. Who when there was none righteous vpon earth, Psal. 14.4. Hath sent one downe from Heauen, and so hath found a meanes how to pardon me for this.
O what shall I return unto thee for so ineffable favours bestowed upon me, I will take the cup of salvation and give thanks unto thee my God. Psalm 116, 11.12. Who when there was none righteous upon earth, Psalm 14.4. Hath sent one down from Heaven, and so hath found a means how to pardon me for this.
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3 So must we take heed that our harts neuer turn, so that we hate Gods people, nor deale vntruly with his seruants. Psal. 105.25. Who may truely say to licentious Libertines, as the Christians to that Ethnicke Consull in Tertullian, Quoties ieiuniis et geniculationibus nostris etiam siccitates sunt depulsae? How often haue our prayers like Eliahs , opened the dores of Heauen, to draw downe the former and later raine, to procure the sunne to shine on the euill as well as good? to be a meanes of all good things to you that hated goodnesse? And therefore Touch not his annointed, nor doe his Prophetes no harme:
3 So must we take heed that our hearts never turn, so that we hate God's people, nor deal untruly with his Servants. Psalm 105.25. Who may truly say to licentious Libertines, as the Christians to that Ethnic Consul in Tertullian, How often ieiuniis et geniculationibus nostris etiam siccitates sunt depulsae? How often have our Prayers like Elijah's, opened the doors of Heaven, to draw down the former and later rain, to procure the sun to shine on the evil as well as good? to be a means of all good things to you that hated Goodness? And Therefore Touch not his anointed, nor do his prophets no harm:
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But as we finde, That the Lord hath no pleasure in the death of him that dyes, Ezec. Chap. 33. V. 11. But rather would that none should perish, but that alshould come to repentance, 2. Pet. 3 9. So let vs reciprocally contend to bring forth fruits answerable to amendment, Act. 26.20. That so we may be meet for mercy.
But as we find, That the Lord hath no pleasure in the death of him that dies, Ezekiel Chap. 33. V. 11. But rather would that none should perish, but that alshould come to Repentance, 2. Pet. 3 9. So let us reciprocally contend to bring forth fruits answerable to amendment, Act. 26.20. That so we may be meet for mercy.
The Iudge of all the Earth must needes doe right, Gen. 18.25. That he may bee iustified when he speakes, and cleare when he is iudged, Ps. 51.4. (.i.) Cum homines de illo iudicant, Hieron. Sauanorol:
The Judge of all the Earth must needs do right, Gen. 18.25. That he may be justified when he speaks, and clear when he is judged, Ps. 51.4. (i) Cum homines de illo judicant, Hieron. Sauanorol:
As mercifull in forgiuing iniquities and sins; so iust in not clearing the guilty; whereas, if he should pardon, when man presumptuously perseueres in sinne:
As merciful in forgiving iniquities and Sins; so just in not clearing the guilty; whereas, if he should pardon, when man presumptuously perseueres in sin:
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what a preposterous course were that of iustice? Who might not condemne him, and say, That he was euen like one of them, Psal. 50.21. (.i.) Scelerum patronus et approbator, A Patrone and approuer of sinne. (as Mollerus ) Si enim Deus impunitos demitteret Males, similis iniustorum inueniretur (as Haymo vpon the same place) How therefore is it possible for me to pardon thee? If thou beest not an Atheist,
what a preposterous course were that of Justice? Who might not condemn him, and say, That he was even like one of them, Psalm 50.21. (i) Scelerum patronus et approbator, A Patron and approver of sin. (as Mollerus) Si enim Deus impunitos demitteret Males, Similis iniustorum inueniretur (as Haymo upon the same place) How Therefore is it possible for me to pardon thee? If thou Best not an Atheist,
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but beleeuest that God is, Then must thou acknowledge by necessary consequence, that He is a rewarder, Heb. 11.6. Both of the righteous and of the wicked, Ps. 11.5. Rendring to the one glory, honor and immortall life, Rom. 2.7.
but Believest that God is, Then must thou acknowledge by necessary consequence, that He is a rewarder, Hebrew 11.6. Both of the righteous and of the wicked, Ps. 11.5. Rendering to the one glory, honour and immortal life, Rom. 2.7.
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Which mee thinkes might strike such terrour and astonishment into the most obdurate Creatures (who had not like the Poole sayde in their hearts, there is no God, and thereby giuen ouer themselues vnto corrupt imaginations;
Which me thinks might strike such terror and astonishment into the most obdurate Creatures (who had not like the Poole said in their hearts, there is no God, and thereby given over themselves unto corrupt Imaginations;
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To put Christ to death, they sought many witnesses but found none agreeing, vntill at the length the high Priest out of malice sought to sentence him out of his owne mouth, Ver. 65. So on the contrary to saue mans soule, all courses shall bee excogitated,
To put christ to death, they sought many Witnesses but found none agreeing, until At the length the high Priest out of malice sought to sentence him out of his own Mouth, Ver. 65. So on the contrary to save men soul, all courses shall be excogitated,
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And at the length God in his mercy shall refer it to the sinners own selfe, to deuise a way for his deliuery, With how shall I pardon thee for this? I would know, I say, with what face hee can affront him,
And At the length God in his mercy shall refer it to the Sinners own self, to devise a Way for his delivery, With how shall I pardon thee for this? I would know, I say, with what face he can affront him,
or what answere hee can affoord him, if he haue not by iudging himselfe for vniustice, preuented by repentance the face of that most iust Iudges seuere sentence:
or what answer he can afford him, if he have not by judging himself for unjustice, prevented by Repentance the face of that most just Judges severe sentence:
Certè turpis aut nulla in Die Iuaicii erit excusatio (sayth Saint Chrysostome ) Surely, eyther confounded with shame the sinner shall stand speechlesse, Mat. 22.12.
Certè Shameful Or nulla in Die Iuaicii erit excusatio (say Faint Chrysostom) Surely, either confounded with shame the sinner shall stand speechless, Mathew 22.12.
For at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart, I will put all his wickednesse out of my remembrance, sayth the Lord.
For At what time soever a sinner does Repent him of his Sins from the bottom of his heart, I will put all his wickedness out of my remembrance, say the Lord.
which is the place pretended (Or I know no other) It is required, that repentance be frō the bottome of the heart, Et serararò seria (as Saint Aug: ) That which is late is seldom liuely,
which is the place pretended (Or I know no other) It is required, that Repentance be from the bottom of the heart, Et serararò Seria (as Saint Aug:) That which is late is seldom lively,
but onely pretended, and not intended; Like Pharaohs during the present plague, Exod. 9.27. Or Antiochus in his extremity, 2. Math, 9.7. Besides this (I say) which is seldome seene and but once instaned in sacred scripture:
but only pretended, and not intended; Like Pharaohs during the present plague, Exod 9.27. Or Antiochus in his extremity, 2. Math, 9.7. Beside this (I say) which is seldom seen and but once instaned in sacred scripture:
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And therefore this must infallably imply a speedy repentance, which may bee further enforced, 1. Not only from the inconuenience of choosing out the end of sicknes for the beginning of repentance When as Saint Aug: lbi rapitur intensio mentis, vbi vis doloris:
And Therefore this must infallibly imply a speedy Repentance, which may be further Enforced, 1. Not only from the inconvenience of choosing out the end of sickness for the beginning of Repentance When as Saint Aug: lbi rapitur intensio mentis, vbi vis doloris:
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The minds Meditation is distracted to the place where the body is disturbed: 2. Not only from the inhability of a crazed Creature, to vndergoe so great a burden,
The minds Meditation is distracted to the place where the body is disturbed: 2. Not only from the inhability of a crazed Creature, to undergo so great a burden,
as the strongest body in the perfectest state (vnlesse God enable it) is not sufficient for. 3 But also from the impossibility of mans repenting at his own pleasure.
as the Strongest body in the perfectest state (unless God enable it) is not sufficient for. 3 But also from the impossibility of men repenting At his own pleasure.
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neyther hath he power in the day of death, Eccl. 8.8. There may be indeed a kind of sorrow or heauines in man, 2. Cor. 7.10. which is, but (like a Melancholy passion forerunning a misfortune) the Prelude to eternall vnhappinesse;
neither hath he power in the day of death, Ecclesiastes 8.8. There may be indeed a kind of sorrow or heaviness in man, 2. Cor. 7.10. which is, but (like a Melancholy passion forerunning a misfortune) the Prelude to Eternal unhappiness;
Repentance not to be repented of (as in the same place the Apostle distinguisheth) It must be granted of God, Act. 11.28. By the Prince and Sauiour of Israel, Act. 5.31.
Repentance not to be repented of (as in the same place the Apostle Distinguisheth) It must be granted of God, Act. 11.28. By the Prince and Saviour of Israel, Act. 5.31.
Hee that promised pardon vnto the repentant, neuer promised repentance to the wilfull delinquent, neyther hath he giuen protection, Peccandi in crastinum, vnto the perseuering sinner:
He that promised pardon unto the repentant, never promised Repentance to the wilful delinquent, neither hath he given protection, Peccandi in Tomorrow, unto the persevering sinner:
Thou at the length reape vnto thy selfe a hard and reprobate heart which cannot repent, Ver. 5. Which is neyther vniust with God, as Rom. 1.24. The Apostle laies down the Axiom:
Thou At the length reap unto thy self a hard and Reprobate heart which cannot Repent, Ver. 5. Which is neither unjust with God, as Rom. 1.24. The Apostle lays down the Axiom:
Nor vnaccustomed to miserable men, as Exod, 10.20. Presumptuous Pharaoh, Heb. 12.17. Prophane Esau. Ioh. 12.40. Apostatical Israel, are set forth for fearefull examples:
Nor unaccustomed to miserable men, as Exod, 10.20. Presumptuous Pharaoh, Hebrew 12.17. Profane Esau John 12.40. Apostatical Israel, Are Set forth for fearful Examples:
For though a Sinner doe euill a hundred times, & his dayes be prolonged, yet it shall not bee well with him at the last, but he shall be cut off as a shadow, Eccles. 12.13.
For though a Sinner do evil a hundred times, & his days be prolonged, yet it shall not be well with him At the last, but he shall be Cut off as a shadow, Eccles. 12.13.
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First of the persons (Thy Children) which is Metaphorically vsed for the people of Iudath, Pro subditis et Discipulis (as Saint Hieron ) For the subiects vnto the Prince, who is Pater Patriae, the Father of his Country;
First of the Persons (Thy Children) which is Metaphorically used for the people of Judah, Pro subditis et Discipulis (as Saint Hieron) For the Subjects unto the Prince, who is Pater Patriae, the Father of his Country;
so the obedience and honour which Inferiours owe vnto them, shall first be obserued, because Nescit regnare, qui non didicit obedire, He knowes not how to Rule, who hath not first learned to obeye:
so the Obedience and honour which Inferiors owe unto them, shall First be observed, Because Nescit Reign, qui non Didicat Obedire, He knows not how to Rule, who hath not First learned to obey:
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And a sonne honoureth his Father, and a seruant feares his Lord, if they be then your Fatherss, where is their honour? If they bee your Lords, where is their feare? For euen such children must be obedient vnto these their Parents in the Lord.
And a son Honoureth his Father, and a servant fears his Lord, if they be then your Fatherss, where is their honour? If they be your lords, where is their Fear? For even such children must be obedient unto these their Parents in the Lord.
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or vnto Gouernours, as vnto those who are sent of him, 1. Peter, 2.13.14. 1. Whether they bee in the Church, Eorum reprehensiones sicut ignis vrens cauendae sunt, sayth Ignatius, You must feare their menaces as a consuming fire, Et reuereamini eos tanquam Christum Iesum, cuius loci custodes;
or unto Governors, as unto those who Are sent of him, 1. Peter, 2.13.14. 1. Whither they be in the Church, Their reprehensiones sicut ignis vrens cauendae sunt, say Ignatius, You must Fear their menaces as a consuming fire, Et reuereamini eos tanquam Christ Jesus, cuius loci custodes;
How then will those disobedient Refractory children, in the diuers Diocesse of those reuerend Fathers, the Bishops of this Church of England, pleade theyr exemption from conformable obedience;
How then will those disobedient Refractory children, in the diverse Diocese of those reverend Father's, the Bishops of this Church of England, plead their exemption from conformable Obedience;
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and succeeded Saint Peter, and Saint Paul; and so in them, of all that lawfully should obtaine that calling, Qui his inobediens fuerit, Atheus & impius omnino fuerit, et Christum improbans, ac eius ordinationem imminuens;
and succeeded Saint Peter, and Saint Paul; and so in them, of all that lawfully should obtain that calling, Qui his inobediens fuerit, Atheist & Impius Omnino fuerit, et Christ improbans, ac eius ordinationem imminuens;
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yea Atheisme it selfe, vpon occasion, whilest he dares to derogate from his dignity, whom Christ hath substituted to supply his owne seate in this earthly Consistory.
yea Atheism it self, upon occasion, whilst he dares to derogate from his dignity, whom christ hath substituted to supply his own seat in this earthly Consistory.
And neuer trembles at those fearefull thunderbolts of Excommunication, which without Repentance must needes dart his soule into that place where they lye imprisoned, with which this Father ranckes him.
And never trembles At those fearful thunderbolts of Excommunication, which without Repentance must needs dart his soul into that place where they lie imprisoned, with which this Father ranks him.
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Where then will they appeare? Or what protection can they plead to procure their pardon? when they haue not onely like the sonnes of Belial, cast of the yoake of obedience with a Nolumus hunc regnare, Luc. 29.14. We will not haue this man raigne ouer vs;
Where then will they appear? Or what protection can they plead to procure their pardon? when they have not only like the Sons of Belial, cast of the yoke of Obedience with a Nolumus hunc Reign, Luke 29.14. We will not have this man Reign over us;
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And as of one draught of the cuppe of that whore of Babylon, had such Circaean operation as to transforme them all to more then Catelinarian Conspirators.
And as of one draught of the cup of that whore of Babylon, had such Circaean operation as to transform them all to more then Catelinarian Conspirators.
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Cum patent Portae, when their flight is free enough, (as Tully sayd of the Confederates with that Italian Traytor) So that they might all enioy the presence of their hallowing holy Father,
Cum patent Portae, when their flight is free enough, (as Tully said of the Confederates with that Italian Traitor) So that they might all enjoy the presence of their hallowing holy Father,
yet they not herewith satisfied, but desiring to deceiue as they are deceyued, 2. Tim. 3.13. Like that vncleane Spirit in the Gospell, Return with seauen worse then themselues;
yet they not herewith satisfied, but desiring to deceive as they Are deceived, 2. Tim. 3.13. Like that unclean Spirit in the Gospel, Return with seauen Worse then themselves;
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So the duty of Superiours is herein propounded, Positiue, without any peruerting, which is, That what care Parents ought to haue of their children, to bring them vp in the feare and nurture of the Lord without prouocation to wrath, Eph. 6.4. Ne immodica saeuitia exasperent: Calu. in Loc. Least by too much cruelty they harden their hearts against them.
So the duty of Superiors is herein propounded, Positive, without any perverting, which is, That what care Parents ought to have of their children, to bring them up in the Fear and nurture of the Lord without provocation to wrath, Ephesians 6.4. Ne immodica saeuitia exasperent: Calves in Loc. lest by too much cruelty they harden their hearts against them.
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The same, or as great care ought Ministers and Magistrates to haue of the bodies and soules of the people, and subiects subordinate vnder them: For as Ezech. 3.17.22. Son of man, I haue made thee a watchman ouer the house of Israel, &c. As you may reade there at large;
The same, or as great care ought Ministers and Magistrates to have of the bodies and Souls of the people, and Subjects subordinate under them: For as Ezekiel 3.17.22. Son of man, I have made thee a watchman over the house of Israel, etc. As you may read there At large;
and if they miscarry through thy default, their bloud shall bee required at thy hands; For thou canst not answere, as Gen. 4.9. Cain thought to haue excused himselfe;
and if they miscarry through thy default, their blood shall be required At thy hands; For thou Canst not answer, as Gen. 4.9. Cain Thought to have excused himself;
Am I my Brothers Keeper? For behold, like as Ruben, Gen. 43.9 became surety for his younger brother Bentamin, so that his father should require him at his hands:
Am I my Brother's Keeper? For behold, like as Reuben, Gen. 43.9 became surety for his younger brother Benjamin, so that his father should require him At his hands:
or the distributing of the portion in the Church (that is, Magistrates or Ministers) made sureties for the yonger Benonies, or sonnes of sorrow, that is, the common people, who are indeed Beniamins, the sonnes of the right hand of strength vnto their Soueraigne:
or the distributing of the portion in the Church (that is, Magistrates or Ministers) made sureties for the younger Benonies, or Sons of sorrow, that is, the Common people, who Are indeed Benjamites, the Sons of the right hand of strength unto their Sovereign:
For if it be iust (as most iust it is) to visite the iniquity of the Fathers vpon the Children, Exod. 20.5. The transgression of the Prince vpon the people, 2. Sam. 24.10. to 18. Although the child could neyther reforme the Parent, nor the people reclaime the Prince:
For if it be just (as most just it is) to visit the iniquity of the Father's upon the Children, Exod 20.5. The Transgression of the Prince upon the people, 2. Sam. 24.10. to 18. Although the child could neither reform the Parent, nor the people reclaim the Prince:
And therefore let the Minister stand vppon his watch, and the Magistrate vpon his guard, 1. That the one may know what to answere when he is reproued, Habak. 2.1.
And Therefore let the Minister stand upon his watch, and the Magistrate upon his guard, 1. That the one may know what to answer when he is reproved, Habak. 2.1.
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vntill he see the Chariot and Horsemen, which shall beate down Babylon, and breake all the grauen images of her Gods vnto the ground, Isai, 21.8.9. 2. And the other may bee NONLATINALPHABET,
until he see the Chariot and Horsemen, which shall beat down Babylon, and break all the graven Images of her God's unto the ground, Isaiah, 21.8.9. 2. And the other may be,
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And therefore as the Magistrates themselues take heede what they doe, knowing that they deale not for man but for the Lord, with whom there is no iniquity:
And Therefore as the Magistrates themselves take heed what they do, knowing that they deal not for man but for the Lord, with whom there is no iniquity:
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For otherwise euen Christ him selfe may be betrayed for a Quid dabitis, Mat. 26.15. A League may be concluded with Tyre and Sydon, by making friends to Blastus, Act. 12.20. The Temple and Treasury be turnde ouer to Apollonius Heliodorus, or Iason, for enuie, or an office. 2. Mach. 3. and 4. Chapters:
For otherwise even christ him self may be betrayed for a Quid dabitis, Mathew 26.15. A League may be concluded with Tyre and Sidon, by making Friends to Blastus, Act. 12.20. The Temple and Treasury be turned over to Apollonius Heliodorus, or Iason, for envy, or an office. 2. Mach. 3. and 4. Chapters:
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For hee will sell Gods inheritance for the Lentills that made it: And then how shall he pardon thee for this? When thy children, &c. Thy Children, Tui non mei: Hieron: Thine not mine:
For he will fell God's inheritance for the Lentils that made it: And then how shall he pardon thee for this? When thy children, etc. Thy Children, Tui non mei: Hieron: Thine not mine:
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So long as they were obedient throughout the passage of sacred Writ; God stiles himselfe the Father of Israel, And them my children, as Deut. 32.6.
So long as they were obedient throughout the passage of sacred Writ; God stile himself the Father of Israel, And them my children, as Deuteronomy 32.6.
and Ephraim is my first borne, but when multiplying and maintaining sinne, they became backsliders, then he cals them, not My, but Thy Children: And as Rom. 9.25. Through faith he called them his people, which were not his people, and her beloued which was not beloued: Hos. 1.6.9.
and Ephraim is my First born, but when multiplying and maintaining sin, they became backsliders, then he calls them, not My, but Thy Children: And as Rom. 9.25. Through faith he called them his people, which were not his people, and her Beloved which was not Beloved: Hos. 1.6.9.
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And how iust is it then for the Almighty to pronounce against such Apostatates, Derelinquētes mederelinquā, They that forsake me, I wil forsake thē. 1 He doth not say, that haue not knowne me;
And how just is it then for the Almighty to pronounce against such Apostatates, Derelinquentes mederelinquā, They that forsake me, I will forsake them. 1 He does not say, that have not known me;
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2 Neyther doth hee say, That haue not beleeued in me, although such as heare and beleeue not, haue no cloake for their sinne, Iohn 15.22. Neque vt ab omni Damnatione liberarentur, neque vt aliquanto leuius damnarentur, As Saint Augustine, super Ioh: Tract.
2 Neither does he say, That have not believed in me, although such as hear and believe not, have no cloak for their sin, John 15.22. Neque vt ab omni Damnation liberarentur, neque vt aliquanto More mainstream damnarentur, As Saint Augustine, super John: Tract.
89. Neyther vrterly to free themselues from damnation, nor to purchase therein some degree of mitigation. 3 But he sayth, That haue forsaken mee, signifying, that it is the most grieuous sinne which can seaze vpon the soule of man, that when God hath vouchsafed him the gracious calling of his sacred Spirit:
89. Neither vrterly to free themselves from damnation, nor to purchase therein Some degree of mitigation. 3 But he say, That have forsaken me, signifying, that it is the most grievous sin which can seize upon the soul of man, that when God hath vouchsafed him the gracious calling of his sacred Spirit:
For, as Saint Augustine sayth, That Tribus gradibus ad Peccatum peruenitur, suggestione Delectatione, Consensione, We come to sinnes secret Chamber by three stayres, Suggestion, Delight and Consent:
For, as Saint Augustine say, That Tribus gradibus ad Peccatum peruenitur, suggestion Delectatione, Consensione, We come to Sins secret Chamber by three stairs, Suggestion, Delight and Consent:
Of Ignorance, Infirmity and Industry, Making those of Infirmity greater then those of Ignorance, and those of Industry, greater then those of Infirmity;
Of Ignorance, Infirmity and Industry, Making those of Infirmity greater then those of Ignorance, and those of Industry, greater then those of Infirmity;
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for it had beene better neuer to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holy commaundement deliuered to them,
for it had been better never to have known the Way of righteousness, then After they have known it, to turn from the holy Commandment Delivered to them,
and the powers of the world to come, That they falling away (.i.) 1. Wittingly, 2. Willingly, 3. Malitiously, and 4. Totally, that they should be renued againe by repentance, Heb. 6.4.5.6.
and the Powers of the world to come, That they falling away (i) 1. Wittingly, 2. Willingly, 3. Maliciously, and 4. Totally, that they should be renewed again by Repentance, Hebrew 6.4.5.6.
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And without that there is no Pardon, Luc. 13.3. Oh therefore take heed Brethren, lest there bee in any of you an euill heart of vnbeleefe in departing from the liuing God;
And without that there is no Pardon, Luke 13.3. O Therefore take heed Brothers, lest there be in any of you an evil heart of unbelief in departing from the living God;
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or not? 3 Thirdly, When it is lawfull? 4 Fourthly, How we must sweare? 5 What is to be auoyded in Swearing? 6 Sixthly, What is the punishment of offenders by Swearing?
or not? 3 Thirdly, When it is lawful? 4 Fourthly, How we must swear? 5 What is to be avoided in Swearing? 6 Sixthly, What is the punishment of offenders by Swearing?
1. A Confirmation, according to that of the Apostle, Heb. 6.16. An oath for Confirmation, is amongst men the ende of strife, 2 And that a religious, not a prophane Confirmation, answerable to that of the Prophet, Isai, 19.18.
1. A Confirmation, according to that of the Apostle, Hebrew 6.16. an oath for Confirmation, is among men the end of strife, 2 And that a religious, not a profane Confirmation, answerable to that of the Prophet, Isaiah, 19.18.
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as appeares in Isaack and Abimelech, Gen. 26.28.29. Let there bee an Oath betwixt vs, and let vs make a Couenant with thee, that thou wilt doe vs no hurt:
as appears in Isaac and Abimelech, Gen. 26.28.29. Let there be an Oath betwixt us, and let us make a Covenant with thee, that thou wilt do us no hurt:
or pledges, yea euen amongest superstitious Idolaters, it was held so sacred, that Ahab trusted the Oath of any Nation, aboue his owne diligentest Inquisition, in his personall enquirie after Eliah, 1. Reg. 18.10.
or pledges, yea even amongst superstitious Idolaters, it was held so sacred, that Ahab trusted the Oath of any nation, above his own diligentest Inquisition, in his personal enquiry After Elijah, 1. Reg. 18.10.
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Yea both amongst Beleeuers and Infidels it was esteemed so absolute, as that vpon an Oth, Iacob trustes Laban, and Laban Iacob; Although not onely they differd in the manner of seruice,
Yea both among Believers and Infidels it was esteemed so absolute, as that upon an Oath, Iacob trusts Laban, and Laban Iacob; Although not only they differed in the manner of service,
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And how religiously then should this sacred Ceremony bee obserued amongst Christians, that they might neuer disappoint their Neighbours of that they sware vnto them,
And how religiously then should this sacred Ceremony be observed among Christians, that they might never disappoint their Neighbours of that they sware unto them,
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Since we doe not sweare by him that is no God, but by him, Who will not suffer those to goe vnpunisht, who take his Name in vaine. Which since it is so:
Since we do not swear by him that is no God, but by him, Who will not suffer those to go unpunished, who take his Name in vain. Which since it is so:
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How wary should we bee in entring into such a bond, correspondent to the Counsell of the Preacher, Eccles. 5.2. Bee not rashe with thy mouth, and let not thine heart be hasty to vtter any Oath or Vow before God:
How wary should we be in entering into such a bound, correspondent to the Counsel of the Preacher, Eccles. 5.2. be not rash with thy Mouth, and let not thine heart be hasty to utter any Oath or Voelli before God:
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In the second place, whether it be lawfull to sweare at all or not; When Mat, 5.34. and Iae. 5.12. Our Sauiour and his Disciples direct vs not to sweare at all? To which the Geneuists Glosse may serue for sufficient answere;
In the second place, whither it be lawful to swear At all or not; When Mathew, 5.34. and Iae 5.12. Our Saviour and his Disciples Direct us not to swear At all? To which the Geneuists Gloss may serve for sufficient answer;
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For these wordes are to bee vnderstood, like vnto those, Mark. 10.23.24. How hardly shall a rich man enter into the Kingdome of Heauen, that is, which trusteth in Riches:
For these words Are to be understood, like unto those, Mark. 10.23.24. How hardly shall a rich man enter into the Kingdom of Heaven, that is, which Trusteth in Riches:
Ne scilicet iurādo ad facilitatem iurandi veniatur, et de facilitate ad consuctudinem, de consuetudine in Periurium decidatur (as Saint Augustine ) Least swearing grow to facility, facility to custome, custome to habite, habite to periury;
Ne scilicet iurādo ad facilitatem iurandi veniatur, et de facilitate ad consuctudinem, de Consuetudine in Periurium decidatur (as Saint Augustine) lest swearing grow to facility, facility to custom, custom to habit, habit to perjury;
Non penitus iurare probibuit: sed occasionē perturij (quod perfectius est) euitare docuit,) sayth Gregory ) He did not forbidde all lawfull Oathes in a Christian Communalty,
Non penitus Jurare probibuit: sed occasionē perturij (quod perfectius est) euitare Doctrine,) say Gregory) He did not forbid all lawful Oaths in a Christian Communality,
but that which is more laudable, he taught how to auoyde Periury: Whereby the Anabaptisticall errour is confuted, who imagine it vnlawfull to sweare iudicially, which one absurdity being granted, all sinne might be protected, and no way for discouery:
but that which is more laudable, he taught how to avoid Perjury: Whereby the Anabaptistical error is confuted, who imagine it unlawful to swear judicially, which one absurdity being granted, all sin might be protected, and no Way for discovery:
I descend to the third question, which is, When an Oath is lawfull? Which euen the Catechisticall Principles will resolue to bee at any of these three times;
I descend to the third question, which is, When an Oath is lawful? Which even the Catechistical Principles will resolve to be At any of these three times;
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1. When the glory of God is sought: 2. Or the good of our Brethren, 3. Or before a Magistrate, 1 In Truth, 2. in iudgement, and in 3. Righteousnesse, Ier. 4.2.
1. When the glory of God is sought: 2. Or the good of our Brothers, 3. Or before a Magistrate, 1 In Truth, 2. in judgement, and in 3. Righteousness, Jeremiah 4.2.
Which that they might bee perpetually present in our Oathes, We must be circumspect, that we onely sweare, 1. First, in rebus veris, Appertaining to true things:
Which that they might be perpetually present in our Oaths, We must be circumspect, that we only swear, 1. First, in rebus veris, Appertaining to true things:
Secondly, 2. Certis, Vndoubted in our owne knowledge. Thirdly. 3. Licitis, Lawfull to bee performed: Fourthly, 4. Possibilibus, possible to be accomplished;
Secondly, 2. Certis, Undoubted in our own knowledge. Thirdly. 3. Licitis, Lawful to be performed: Fourthly, 4. Possibilibus, possible to be accomplished;
Which, would it were equally pondered of the ruder Multitude, and riotous Magnificoes: 1. Who as the one sort is accustomed Os suum in caelum ponere, Psal. 73.8.9. To stretch foorth their mouth against Heauen, Whilest their swearing tongues thunder through the world:
Which, would it were equally pondered of the Ruder Multitude, and riotous Magnifico's: 1. Who as the one sort is accustomed Os suum in caelum ponere, Psalm 73.8.9. To stretch forth their Mouth against Heaven, Whilst their swearing tongues thunder through the world:
So that al mē tremble at their talking against the most high, except it be those who are corrupted with their wicked blasphemy. 2. So the other suppose it lawfull to sweare,
So that all men tremble At their talking against the most high, except it be those who Are corrupted with their wicked blasphemy. 2. So the other suppose it lawful to swear,
so long as they performe it, which indeede oft times they will doe, were it With Herod, to cut off Iohn Baptists head, Or with the Iewes to murther Paul:
so long as they perform it, which indeed oft times they will do, were it With Herod, to Cut off John Baptists head, Or with the Iewes to murder Paul:
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and cast to the Fowles of the ayre, 2. Macha. 15.33. That so they might feare to accustome their mouthes to swearing, or to vse themselues to the naming of the holy one;
and cast to the Fowls of the air, 2. Mach. 15.33. That so they might Fear to accustom their mouths to swearing, or to use themselves to the naming of the holy one;
For as a seruant that is continually beaten, shal not be without a blew marke: So hee that sweareth, and nameth God continually, shall not bee faultlesse.
For as a servant that is continually beaten, shall not be without a blue mark: So he that Sweareth, and names God continually, shall not be faultless.
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Vse not thy mouth then to vntemperate swearing, for therein is that word of sinne, Eccles. 23.9. to 13. And what canst thou say, Why God should pardon thee for this? Since therein worse then Nicanor, thou blasphemest him:
Use not thy Mouth then to untemperate swearing, for therein is that word of sin, Eccles. 23.9. to 13. And what Canst thou say, Why God should pardon thee for this? Since therein Worse then Nicanor, thou Blasphemest him:
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yet it is lyable to so many Cautions, as that onely, 1. Piety, 2. Charity, or 3. Necessity, must exact it. Herein is context and wouen. The fourth Question:
yet it is liable to so many Cautions, as that only, 1. Piety, 2. Charity, or 3. Necessity, must exact it. Herein is context and woven. The fourth Question:
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Or equiuocating in our owne intensions. 1. First, Plainely; If they bee witnesses betwixt Plea and Plea, for Life or goods, according to his iutension of whose words or doings they giue Testimonie;
Or equivocating in our own intentions. 1. First, Plainly; If they be Witnesses betwixt Plea and Plea, for Life or goods, according to his iutension of whose words or doings they give Testimony;
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Like those false witnesses against our Sauiour, who applyed that speech which he vttered touching his Body, Ioh. 2.19. as au occasion to accuse him for an enemy to the temple, Math. 26.61. 2 Secondly, Plainely; If they be parties vpon whom the Lot is fallen, to giue glory to God, that they confesse plainely, and denie not, according to the common vnderstanding of him which administreth the Oth vnto them;
Like those false Witnesses against our Saviour, who applied that speech which he uttered touching his Body, John 2.19. as au occasion to accuse him for an enemy to the temple, Math. 26.61. 2 Secondly, Plainly; If they be parties upon whom the Lot is fallen, to give glory to God, that they confess plainly, and deny not, according to the Common understanding of him which administereth the Oath unto them;
For as Isiod: de sum: bo: l. 1. Quacunque arte verborum quis iuret, Deus tamen qui Conscientiae testis, est ita boc accipit, sicut ille cui iuratur intelligit:
For as Isiod: the sum: Bo: l. 1. Quacunque arte verborum quis iuret, Deus tamen qui Conscientiae testis, est ita boc accipit, sicut Isle cui iuratur intelligit:
How then will our Iesuited Arrian Equiuocators excuse themselues, for their euasions and reseruations, with Lingua iuraui mentem iniuratam gero, If wee appeale but to the Fathers, on whose shoulders they boast, that theyr Religion leaneth:
How then will our Jesuited Arrian Equivocators excuse themselves, for their evasions and reservations, with Lingua iuraui mentem iniuratam gero, If we appeal but to the Father's, on whose shoulders they boast, that their Religion leaneth:
or another Elench of their errours, or else how will they bee pardoned for this? when not onely they forsake him, and sweare by those that are no Gods, but also they blaspheme his Name, foreswearing by him that is the true God.
or Another Elench of their errors, or Else how will they be pardoned for this? when not only they forsake him, and swear by those that Are no God's, but also they Blaspheme his Name, forswearing by him that is the true God.
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for whilest man by Fore-swearing cals God to testifie an vntruth, What doth hee else but say in his heart, Tushe, thou God carest not for it, Psal. 11.11. But thou wilt willingly iustifie mischiefe and wrong, ver.
for whilst man by Forswearing calls God to testify an untruth, What does he Else but say in his heart, Tush, thou God Carest not for it, Psalm 11.11. But thou wilt willingly justify mischief and wrong, ver.
Neyther Quoad Contestationem, Nor Quoad Execrationem, Neyther In quantum diuina veritas manifestatur in Creaturis; Nor, In quantum Diuinum Iudicium exercetur in Creatura. As they distinguish:
Neither Quoad Contestationem, Nor Quoad Execrationem, Neither In quantum Divine veritas manifestatur in Creaturis; Nor, In quantum Divine Iudicium exercetur in Creatura. As they distinguish:
for as the Almighty with great circumspection interdicts the Israraelites that they should not make mention of the names of other Gods, Neyther let them be heard out of their mouth, Exod. 23.13.
for as the Almighty with great circumspection interdicts the Israelites that they should not make mention of the names of other God's, Neither let them be herd out of their Mouth, Exod 23.13.
Lest thereby they should seeme To worshippe and Jerue the creature more then the Creator, who is blessed for euermore, Rom. 1, 25. For what dooth man else whilest hee sweares by them,
Lest thereby they should seem To worship and Jerue the creature more then the Creator, who is blessed for evermore, Rom. 1, 25. For what doth man Else whilst he swears by them,
How can they, I say, excuse themselues from being guilty of this sinne? Or what is it possible they should plead• for their pardons, Who haue thus forsaken him, and sworne by those that are no Gods.
How can they, I say, excuse themselves from being guilty of this sin? Or what is it possible they should plead• for their Pardons, Who have thus forsaken him, and sworn by those that Are no God's
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Both Animae & Corporis, Temporall and Eternall, and so consequently may be concluded of this, There are many great and grieuous punishments, both priuate and publike, which especially attende vpon this sinne of 1. Swearing 2. For-swearing,
Both Spirits & Corporis, Temporal and Eternal, and so consequently may be concluded of this, There Are many great and grievous punishments, both private and public, which especially attend upon this sin of 1. Swearing 2. Forswearing,
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and lastly, had his eyes put out, and being bounde in Fetters of Brasse, was (though a King) carried prisoner to Babylon, 2. Reg. 25.6.7. because hee forsware himselfe, and brake that oath (in his owne person) which Nebuchadnezar had caused him to sweare by GOD, 2. Chr. 36.23.
and lastly, had his eyes put out, and being bound in Fetters of Brass, was (though a King) carried prisoner to Babylon, 2. Reg. 25.6.7. Because he forswore himself, and brake that oath (in his own person) which Nebuchadnezzar had caused him to swear by GOD, 2. Christ 36.23.
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But the punishment of Periury, euen vpon the posteritie of those who durst to violate their Forefathers vowes, may more thē manifest to any who will vnderstand the seuere indignation of him, whose name is blasphemed by it.
But the punishment of Perjury, even upon the posterity of those who durst to violate their Forefathers vows, may more them manifest to any who will understand the severe Indignation of him, whose name is blasphemed by it.
As besides that the afore cited approuing practises of Isaac, and Ahimelech, Iacob and Laban, doe sufficiently proue it, appeares most euidently in the successe of Vladislaus K. of Hungarie, who breaking that league with Amurath the Turke, of which there were Articles engrossed in both Languages,
As beside that the afore cited approving practises of Isaac, and Ahimelech, Iacob and Laban, do sufficiently prove it, appears most evidently in the success of Vladislaus K. of Hungary, who breaking that league with Amurath the Turk, of which there were Articles engrossed in both Languages,
and a solemne Oath taken for confirmation on both parties, & by means of that perfidious truce-breaking, the Hungarians at first hauing the vpper hand;
and a solemn Oath taken for confirmation on both parties, & by means of that perfidious truce-breaking, the Hungarians At First having the upper hand;
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and he had need be Iulian the Apostata too) to maintaine the Position; That Haereticis fides non est seruanda, oathes are not to bee kept with Heretikes:
and he had need be Iulian the Apostata too) to maintain the Position; That Heretics fides non est seruanda, Oaths Are not to be kept with Heretics:
for that absurd Blasphemie being granted, what periury may not be patronized? yea what Alterations in Religion, vpon a States aduantage, might not bee abetted? or what condemning the Orthodoxe for Heretikes in a Conclaue of Cardinals, to the violating a Lay-League for hostile policie,
for that absurd Blasphemy being granted, what perjury may not be patronized? yea what Alterations in Religion, upon a States advantage, might not be abetted? or what condemning the Orthodox for Heretics in a Conclave of Cardinals, to the violating a Lay-League for hostile policy,
or infringing an Ecclesiasticall safe Conduct for Andraduis aduantage, in a Tridentine Assembly may not be maintained? yea what Priuate spirited Periurer could euer bee conuinceel,
or infringing an Ecclesiastical safe Conduct for Andraduis advantage, in a Tridentine Assembly may not be maintained? yea what Private spirited Perjurer could ever be conuinceel,
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if hee would (as wee haue indifferent experience that they will) but hold others to be Heretikes? Vpon this ground Galeaceus may haue as many wiues as Gallus Gallinaceus, if hee can but accuse his former of superstition:
if he would (as we have indifferent experience that they will) but hold Others to be Heretics? Upon this ground Galeacius may have as many wives as Gallus Gallinaceus, if he can but accuse his former of Superstition:
But O good God, what safety for Princes? what security for States? What peace for the publike? what Piety for the Priuate? could euer be expected prouided,
But Oh good God, what safety for Princes? what security for States? What peace for the public? what Piety for the Private? could ever be expected provided,
or preserued? If the infectious aire of these vnclean Spirits, which thus come out of the mouth of the Dragon, the Beast and the false Prophet, against Religion, Kings and States should bee suffered to set the World at battell, against the great day of GOD Almighty? How should hee pardon thee for this? If thy children should so forsake him,
or preserved? If the infectious air of these unclean Spirits, which thus come out of the Mouth of the Dragon, the Beast and the false Prophet, against Religion, Kings and States should be suffered to Set the World At battle, against the great day of GOD Almighty? How should he pardon thee for this? If thy children should so forsake him,
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So we forsake them and their Positions; and prosecute against those other and their practises. Who when hee fedde them to the full, they by troupes haunted Harlots Houses?
So we forsake them and their Positions; and prosecute against those other and their practises. Who when he fed them to the full, they by troops haunted Harlots Houses?
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So foolish is man that Prosperity slayes him ' whom misery makes remember God (as the Psalmist long since obserued) When Iesurun was fatte hee kicked with the heele,
So foolish is man that Prosperity slays him ' whom misery makes Remember God (as the Psalmist long since observed) When Jeshurun was fat he Kicked with the heel,
And take heed, O yee that are clothed in purple and fine Linnen, and fare delitiously euery day, whose sonnes grow vp as the young plants, and your daughters as the polished Corners of the Temple, whose Garners bee full and plenteous with all maner of store,
And take heed, Oh ye that Are clothed in purple and fine Linen, and fare delitiously every day, whose Sons grow up as the young plants, and your daughters as the polished Corners of the Temple, whose Garners be full and plenteous with all manner of store,
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so that Lust should come vpon you, That neyther you, nor those about you, take not your fayre Iewels of gold and of siluer, your broydered garments, flowre, Oyle,
so that Lust should come upon you, That neither you, nor those about you, take not your fair Jewels of gold and of silver, your broidered garments, flower, Oil,
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For how should hee pardon thee for this? if thou forsake him, and sweare by those that are no Gods. And when hee hath fedde thee to the ful, thou then committest adultery,
For how should he pardon thee for this? if thou forsake him, and swear by those that Are no God's And when he hath fed thee to the full, thou then Committest adultery,
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Which that I might not palliate, I will not onely restraine it to that Capitall Colonell of the crime, which Mars - like marcheth, Ad alterius Thorum, to wit Adultery;
Which that I might not palliate, I will not only restrain it to that Capital Colonel of the crime, which Mars - like marches, Ad alterius Thorum, to wit Adultery;
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but as the sinne is large, so will I extend the vnderstanding, euen so farre as the bitter root of Concupiseence. Mat. 5.28. From whence it hath the beginning:
but as the sin is large, so will I extend the understanding, even so Far as the bitter root of Concupiscence. Mathew 5.28. From whence it hath the beginning:
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We will onely a far off, as through a Perspectiue or Opticke Instrument, suruey these three Deformities in this den of Cacus, 1 First, the generall vnlawfulnesse of it. 2 Secondly, certaine particulars to bee eschewed of those, who would not fall by it. 3 Thirdly, the punishments of Offenders in it.
We will only a Far off, as through a Perspective or Optic Instrument, survey these three Deformities in this den of Cacus, 1 First, the general unlawfulness of it. 2 Secondly, certain particulars to be Eschewed of those, who would not fallen by it. 3 Thirdly, the punishments of Offenders in it.
He will not regard any ransome, neyther will hee bee content though thou giuest many giftes. Prou. 6.30. to 35. But because this was spoken in the time of the Law, when Adultery was Death, Leuiticus 20.10.
He will not regard any ransom, neither will he be content though thou givest many Gifts. Prou. 6.30. to 35. But Because this was spoken in the time of the Law, when Adultery was Death, Leviticus 20.10.
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Least some licentious Libertine nourced amongst the Nicolaitanes, or proceeding from the Achamoth of the Gnostickes, pretending himselfe to bee Naturaliter spiritualis, And yet will giue Carnalia Carnalibus, as Ireneus obserues of them, should dreame of a dispensation for this sinne vnder the Gospell,
lest Some licentious Libertine nursed among the Nicolaitans, or proceeding from the Achamoth of the Gnostics, pretending himself to be Naturaliter spiritualis, And yet will give Carnalia Carnalibus, as Irenaeus observes of them, should dream of a Dispensation for this sin under the Gospel,
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to 10. There was an especiall care at the first Councell of the Apostles, to enioyne Abstinence from Fornication, That as no Whore might be found amongest the Daughters of Israel, so no Whoremonger amongst the sonnes of Emanuel, Whereupon Gal. 5.19 20 21. The Apostle placeth Adultery, Fornication, Vncleannesse, and Lasciuiousnesse;
to 10. There was an especial care At the First Council of the Apostles, to enjoin Abstinence from Fornication, That as no Whore might be found amongst the Daughters of Israel, so no Whoremonger among the Sons of Emmanuel, Whereupon Gal. 5.19 20 21. The Apostle places Adultery, Fornication, Uncleanness, and Lasciviousness;
before Idolatry, Witch-craft, Hatred, Variance, Emulation, Wrath, strife, and Sedition: as if it were more dangerous then any of the other, and that not vnworthily.
before Idolatry, Witchcraft, Hatred, Variance, Emulation, Wrath, strife, and Sedition: as if it were more dangerous then any of the other, and that not unworthily.
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If thou wilt see Adultery beget Idolatry, thou needest but cast an eye on Salomon; If Witchcraft, reflect on Iezabel: If thou wilt behold Lust in Trauell with Hatred and Reuenge;
If thou wilt see Adultery beget Idolatry, thou Needest but cast an eye on Solomon; If Witchcraft, reflect on Jezebel: If thou wilt behold Lust in Travel with Hatred and Revenge;
And if thou darest endure to see Murder hatcht out of it, because Herods is not high enough, bring on a stranger (although a Prophet) Amon and Absolon shall bring it to light, euen amongest Brethren:
And if thou Darest endure to see Murder hatched out of it, Because Herods is not high enough, bring on a stranger (although a Prophet) Amon and Absalom shall bring it to Light, even amongst Brothers:
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and prostitute himselfe to the vassalage of euery vice without resistance, he may palpably perceyue the vnsufferablenesse of this sinne, which as that Dragon, Apoc. 12.4. Drawes downe the third part of the Starres of Heauen with his Tayle:
and prostitute himself to the vassalage of every vice without resistance, he may palpably perceive the unsufferableness of this sin, which as that Dragon, Apocalypse 12.4. Draws down the third part of the Stars of Heaven with his Tail:
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So this Tayletying sinne extinguisheth the greater parte of the Vertues and Faculties of the Soule, which should shine like the Starres for light and direction in mans Heauenly halfe:
So this Tayletying sin extinguisheth the greater part of the Virtues and Faculties of the Soul, which should shine like the Stars for Light and direction in men Heavenly half:
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And schorcheth, dryeth vppe and consumeth the Radicall moysture, strength and vigor of the Body, which should flourish like the corne for maintenance and sustentation in mans earthly halfe.
And schorcheth, drieth up and consumeth the Radical moisture, strength and vigor of the Body, which should flourish like the corn for maintenance and sustentation in men earthly half.
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Wherefore sithence that although the Holy Ghost aggrauates this sinne aboue all other, as beeing within the Body, whereas others are without; 1. Cor. 6.15.
Wherefore since that although the Holy Ghost aggravates this sin above all other, as being within the Body, whereas Others Are without; 1. Cor. 6.15.
which indeed is too true as all Diuines determine, that Manet fomes et Concupiscentia, euen in Renatis, which except it bee soone extinguisht, will set the best Fabricke on fire.
which indeed is too true as all Divines determine, that Manet fomes et Concupiscence, even in Renatis, which except it be soon extinguished, will Set the best Fabric on fire.
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Therefore I haue deemed it not vnworthy the time and labour, to sound the Syrces and shelfes which are to bee declined, of those whose Soules would not be suncke in this deuouring Scylla. Of which,
Therefore I have deemed it not unworthy the time and labour, to found the Syrces and shelves which Are to be declined, of those whose Souls would not be sunk in this devouring Scylla. Of which,
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as our English Postiller obserues (as hee doth all thinges verie ingenuously; Whereas, Otia si tollas periere Cupidinis arcus, Contemptaequ, iacent, et sine luce faces.
as our English Postiller observes (as he does all things very ingenuously; Whereas, Leisure si tollas periere Cupidinis arcus, Contemptaequ, jacent, et sine luce faces.
This therefore should bee no small care in all partes of the Kingdome, and in this renowned City, deserues no small commendations, That hee which will not worke, may not cate, 2. Thess. 3.10.
This Therefore should be no small care in all parts of the Kingdom, and in this renowned city, deserves no small commendations, That he which will not work, may not cate, 2. Thess 3.10.
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The second Syrte to bee shunned, is filthie communication, foolish talking, and iesting, that is not conuenient, Ephes. 5.3, 4, For euill Wordes corrupt good manners, 2. Cor. 15.33. Let therefore no corrupt Communication proceede out of your Mouth, but that which is good, to the vse of Edifying, that it may minister Grace to the Hearers, Ephes. 4.29. A Lesson needefull to bee learned in these our dayes, when not onely the elder sorte amongst the raging multitude vse their Tongues as if there were no Lorde ouer them:
The second Syrte to be shunned, is filthy communication, foolish talking, and jesting, that is not convenient, Ephesians 5.3, 4, For evil Words corrupt good manners, 2. Cor. 15.33. Let Therefore no corrupt Communication proceed out of your Mouth, but that which is good, to the use of Edifying, that it may minister Grace to the Hearers, Ephesians 4.29. A lesson needful to be learned in these our days, when not only the elder sort among the raging multitude use their Tongues as if there were no Lord over them:
or rather, as if Asmodeus, the Spirite of vncleannesse were Regent in them, but euen teach theyr Children so soone as they can Charter, lewde, lasciuious, and ribauld rimes:
or rather, as if Asmodeus, the Spirit of uncleanness were Regent in them, but even teach their Children so soon as they can Charter, lewd, lascivious, and ribald rhymes:
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As if the mouthes of Infants, Babes, and Sucklinges which were ordayned for the prayse of God, should now onely serue for Cupids Cryers, Belzebubs Beadles, and Helles Herrolds; Whereupon it is no wonder, being so educated at the first,
As if the mouths of Infants, Babes, and Sucklings which were ordained for the praise of God, should now only serve for Cupids Criers, Belzebub's Beadles, and Hells Herrolds; Whereupon it is no wonder, being so educated At the First,
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And therefore if thou wilt escape the Hooke, then swallow not the bayte; for otherwise thou shalt not rest, vntill thou hast done euill, Prou. 4.16. The fift and last daungerous arriuing, is at the Deepes of Drunkennesse, and vnsounded Shoare of Surfetting;
And Therefore if thou wilt escape the Hook, then swallow not the bait; for otherwise thou shalt not rest, until thou hast done evil, Prou. 4.16. The fift and last dangerous arriving, is At the Deeps of drunkenness, and unfounded Shore of Surfeiting;
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betrayes the strengthe, desiles the affection, and metamorphoseth the whole man, making the vnderstanding ignorant, the strong staggering, the trusty trothlesse, the vertuous vitious,
betrays the strength, desiles the affection, and metamorphoseth the Whole man, making the understanding ignorant, the strong staggering, the trusty trothless, the virtuous vicious,
the matter that ministers all mischiefe, the roote of wretchednesse, the vent of vice, the Subuerter of the Senses, the Confounder of the Capacity, raysing astorme in the Tongue, Billowes in the Body,
the matter that Ministers all mischief, the root of wretchedness, the vent of vice, the Subverter of the Senses, the Confounder of the Capacity, raising astorme in the Tongue, Billows in the Body,
and Shippe-wracke in the soule, the losse of Time, the corrupter of Conuersation, the discredite of Carriage, the Infamie of Honesty, the Sincke that swallowes Chastitie, the Infirmity whose Physitian is Ignominie,
and Shipwreck in the soul, the loss of Time, the corrupter of Conversation, the discredit of Carriage, the Infamy of Honesty, the Sink that Swallows Chastity, the Infirmity whose physician is Ignominy,
When lay Noah vncouered, but when hee was drunke, Gen. 9.21. When committed Lot incest but in his Wine, Gen. 19.32. to 38. And when thought Dauids Arch-policy, the fittest time to vaile his Adultery, but at a deuice of drinking, 2, Sam. 11.13. Sine Cerere et Libero friget Venus:
When lay Noah uncovered, but when he was drunk, Gen. 9.21. When committed Lot Incest but in his Wine, Gen. 19.32. to 38. And when Thought David Arch-policy, the Fittest time to veil his Adultery, but At a device of drinking, 2, Sam. 11.13. Sine Cerere et Libero friget Venus:
For she dwels onely at the Iuie-Bush, But Ebrietas quid non defignat; It infecteth the Soule worse then Sodome: To omit the woes, sorrowes, bablings, contentions,
For she dwells only At the Iuie-Bush, But Ebrietas quid non defignat; It Infecteth the Soul Worse then Sodom: To omit the woes, sorrows, babblings, contentions,
but must haue her brought foorth when his hart was merry with VVine, Esther, 1.10, 11. And here these Israelites bee the Instance, who when they were fedde to the full, By troupes they haunt Harlots Houses.
but must have her brought forth when his heart was merry with VVine, Esther, 1.10, 11. And Here these Israelites be the Instance, who when they were fed to the full, By troops they haunt Harlots Houses.
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Doe wee not see by ordinary experience, the lasciuions steale to maintaine drunkennesse, when drunkennesse was delighted in, only for the desire of vncleannes? So reiking in this riotousnes, that they neuer wreake that woe which shall be vnto them which rise vp earely to follow strōg drink,
Do we not see by ordinary experience, the lascivious steal to maintain Drunkenness, when Drunkenness was delighted in, only for the desire of uncleanness? So reiking in this riotousness, that they never wreak that woe which shall be unto them which rise up early to follow strong drink,
whilest they so lie weltering in their wickednes, that they neuer consider the curse which shal fall vpon him, who giues his neighbour strong drinke,
whilst they so lie weltering in their wickedness, that they never Consider the curse which shall fallen upon him, who gives his neighbour strong drink,
Would I say, they would consider with Saint Augustine: that Quicunque ad bibendum pronus fuerit, velin Conuiuio suo alios suos adiurauit, pro se & pro ipsis in Die Iudicij reus erit.
Would I say, they would Consider with Saint Augustine: that Quicunque ad bibendum pronus fuerit, velin Conuiuio Sue Alioth suos adiurauit, Pro se & Pro Ipse in Die Iudicij Rhesus erit.
and their offence, at the day of iudgement, which might teach them to take heed vnto themselues, that their harts may not at any time bee ouercharged with surfetting & drunkennes,
and their offence, At the day of judgement, which might teach them to take heed unto themselves, that their hearts may not At any time be overcharged with surfeiting & Drunkenness,
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& so that fearefull day of the Lord (or their death, come vpon thē vnawares, Lu. 21.34.35. for as a snare shal it com vpon all such inhabiters of the earth;
& so that fearful day of the Lord (or their death, come upon them unawares, Lu. 21.34.35. for as a snare shall it come upon all such inhabiters of the earth;
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yea with all the snares & punishments which are due vnto Adultery, that issues from this sinne of drunkennesse, Which is the next obiect of our obseruation.
yea with all the snares & punishments which Are due unto Adultery, that issues from this sin of Drunkenness, Which is the next Object of our observation.
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What punishments are due to offenders in it? Wherein to omitte the particular personall paines of the Body, which God inflicteth according to his own pleasure, answerable oftentimes to the quality of the Constitution,
What punishments Are due to offenders in it? Wherein to omit the particular personal pains of the Body, which God inflicteth according to his own pleasure, answerable oftentimes to the quality of the Constitution,
or correspondent to the forme of the offence, when Occultam culpam sequitur aperta percussio, because these are not alwayes apparently incident to all Offenders.
or correspondent to the Form of the offence, when Occultam Fault sequitur Aperta percussio, Because these Are not always apparently incident to all Offenders.
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Quatuor his poenis punietur quisquis Adulter, Aut erit hic pauper, aut hic subita morietur, Aut aliquod subito franget de corpore membrum, Aut cadet in famam qua debet carcere trudi.
Quatuor his Phoenicians punietur quisquis Adulter, Or erit hic pauper, Or hic subita morietur, Or aliquod subito franget de corpore Limb, Or cadet in famam qua debet carcere trudi.
That body being the greatest griefe and burden vnto him, which before hee pampered to followe the delightes and lustes of the flesh, 4. Or else hee shall fall into such reproach and infamy, that hee shall bee deseruedly cast into prison for his Impiety To omit (I say) these, Wee will inferre as ineuitable, That as the Lepreians carried those which were de prehended for the Fact, three dayes bound through-the City,
That body being the greatest grief and burden unto him, which before he pampered to follow the delights and lusts of the Flesh, 4. Or Else he shall fallen into such reproach and infamy, that he shall be deservedly cast into prison for his Impiety To omit (I say) these, we will infer as inevitable, That as the Lepreians carried those which were the prehended for the Fact, three days bound through-the city,
and published through the Synagogues, That they should haue no commerce nor company with him, 1. Cor. 5, 11. And as in the old Worlde, they which defiled themselues with strange flesh, were reserued vnto the vengeance of eternall fire, Iude, 7. So in this latter age, all Adulterers and vncleane persons are lyable to the Lake that burnes with fire and brimstone, which is the second death, Apoc. 21.8. Where, Pro breui voluptate perpetua poena;
and published through the Synagogues, That they should have no commerce nor company with him, 1. Cor. 5, 11. And as in the old World, they which defiled themselves with strange Flesh, were reserved unto the vengeance of Eternal fire, Iude, 7. So in this latter age, all Adulterers and unclean Persons Are liable to the Lake that burns with fire and brimstone, which is the second death, Apocalypse 21.8. Where, Pro breui voluptate perpetua poena;
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For howsoeuer to some this seeme so sweete a sinne, as that they will not leaue it till they dye, Eccles. 23.17. yet as you may reade (and it is well worth the reading to this purpose) in the same Chapter to the 27. verse.
For howsoever to Some this seem so sweet a sin, as that they will not leave it till they die, Eccles. 23.17. yet as you may read (and it is well worth the reading to this purpose) in the same Chapter to the 27. verse.
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And the wife that leaues her husband, and bringeth in hyre by another, shall bee brought out into the Congregation, that Inquisition may bee made of her Children, who shall take no roote,
And the wife that leaves her husband, and brings in hire by Another, shall be brought out into the Congregation, that Inquisition may be made of her Children, who shall take no root,
Who would not therefore feare this fatall fault, and affrighted, take vp Saint Hieromes exclamation against this sinne, O lgnis infernalis, Luxuria, Cuius materia Gula, Cuius flamma superbia, Cuius Scintillae praua colloquia, cuius fumus infamia, cuius cinis immunditia, cuius finis Gehenna:
Who would not Therefore Fear this fatal fault, and affrighted, take up Saint Jerome's exclamation against this sin, O lgnis Infernal, Luxuria, Cuius materia Gula, Cuius Flamma superbia, Cuius Sparks Praua colloquia, cuius Fumes infamia, cuius Cinis immunditia, cuius finis Gehenna:
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O thou infernall fire of Lust, whose fuell is full feeding, whose flame is proud flourishing, whose sparckles are ribald speaking, whose fume is Infamie, whose ashes vncleannesse, Whose Vrne is hell,
Oh thou infernal fire of Lust, whose fuel is full feeding, whose flame is proud flourishing, whose sparkles Are ribald speaking, whose fume is Infamy, whose Ashes uncleanness, Whose Urn is hell,
and whose extinguishing eternall burnings, whose kindling occasionates such a Counter-Plea to mans Pardon, that the Almighty thus exaggerates his offences:
and whose extinguishing Eternal burnings, whose kindling occasionates such a Counter-Plea to men Pardon, that the Almighty thus exaggerates his offences:
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and beastlike communicate their contamination with their Associates, but euen publish their impuritie to the eyes of the offended obseruers, declaring their sinnes as Sodeme, and hide it not, Isay, 3.9.
and beastlike communicate their contamination with their Associates, but even publish their impurity to the eyes of the offended observers, declaring their Sins as Sodeme, and hide it not, Saiah, 3.9.
Or like Absolon, that pitcht his tents vpon the very roofe of the Pallace, to demonstrate in the eyes of Israel his corrupting of his Fathers Fathers Concubines, 2. Sam. 16.22.
Or like Absalom, that pitched his tents upon the very roof of the Palace, to demonstrate in the eyes of Israel his corrupting of his Father's Father's Concubines, 2. Sam. 16.22.
to 1. But euen then (that I may not say now) when the Congregations are assembled to sorrow for this sinne, doe not onely stand single by the Walles of the streetes,
to 1. But even then (that I may not say now) when the Congregations Are assembled to sorrow for this sin, do not only stand single by the Walls of the streets,
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So farre hath shame (which being lost can seldome be regayned) forsaken them, & so fast flock they by troupes vnto those Houses, Where shamelesse is the Sewer.
So Far hath shame (which being lost can seldom be Regained) forsaken them, & so fast flock they by troops unto those Houses, Where shameless is the Sewer.
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Whose vnparralelde Impudency not once to be vnapparelled for the vgly apparitiō, lest it should enforce me to breake the bounds of modesty, in ripping vp those deunes of darkenesse, I will onely Mathematically describe vnto you a threefold situation, of such sinckes of sinne, that so you may the speedilier addresse an Inquisition for the suppressing of them, (if any there be) as many there were in Iudah and Ierusalem. 1. The first, Iosh, 2.1.15. Vpon the towne wall, where they had their secret passage through Windowes. 2. The second, Iudg. 16.4. In a Valley by a Brooke side, where they might haue entercourse without obseruing.
Whose vnparralelde Impudence not once to be appareled for the ugly apparition, lest it should enforce me to break the bounds of modesty, in ripping up those deunes of darkness, I will only Mathematically describe unto you a threefold situation, of such sinks of sin, that so you may the speedilier address an Inquisition for the suppressing of them, (if any there be) as many there were in Iudah and Ierusalem. 1. The First, Joshua, 2.1.15. Upon the town wall, where they had their secret passage through Windows. 2. The second, Judges 16.4. In a Valley by a Brook side, where they might have intercourse without observing.
Vtile sit arrogantibus deseri à Deo, quatenus suae infirmitatis, conscii ad humilitatem redeant, vt humiles post lapsum existant, God may see it sometimes profitable for the proud to bee forsaken of him for a season, to the end that experimentally vnderstanding theyr owne inability, they may after theyr fall humble themselues with the greater feruencie.
Utile sit arrogantibus deseri à God, quatenus suae infirmitatis, Conscii ad humilitatem redeant, vt Humiles post lapsum existant, God may see it sometime profitable for the proud to be forsaken of him for a season, to the end that experimentally understanding their own inability, they may After their fallen humble themselves with the greater fervency.
But let them take heede, That they draw not iniquity with coardes of vanity, and sinne as it were with Cartroapes. Isai. 5.18. That they haunt not that by which they haue harmde:
But let them take heed, That they draw not iniquity with Coards of vanity, and sin as it were with Cartroapes. Isaiah 5.18. That they haunt not that by which they have harmde:
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he will admit Repenting Publicanes and Harlots into the kingdom of heauen before self-Iustifying Scribes and Pharisees, Math. 21.31. Where else had Tamar stoode in the Line of Christ for all her Tokens:
he will admit Repenting Publicans and Harlots into the Kingdom of heaven before self-Iustifying Scribes and Pharisees, Math. 21.31. Where Else had Tamar stood in the Line of christ for all her Tokens:
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What redde list could haue rescued Rahab when the Walles of Ierico fell downe flat, to giue the enemies entrance? What Riuers of teares might haue wasted Mary Magdalen from the cape of condemation,
What red list could have rescued Rahab when the Walls of Jericho fell down flat, to give the enemies Entrance? What rivers of tears might have wasted Marry Magdalen from the cape of condemnation,
Yea what Abanah, Pharphar or Iordan could haue purified all the Fornicators, Idolaters, Adulterers, effeminate Persons, Abusers of themselues with mankind, Theeues, Couetous Persons, Drunkards, Raylors and Extortioners, which without Repentance were not capable of the Kingdome of Heauen;
Yea what Abanah, Pharpar or Iordan could have purified all the Fornicators, Idolaters, Adulterers, effeminate Persons, abusers of themselves with mankind, Thieves, Covetous Persons, Drunkards, Raylors and Extortioners, which without Repentance were not capable of the Kingdom of Heaven;
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and a new spirite, •or why will yee dye O house of Israel, sith I haue no pleasure in the death of him that dyeth, (sayeth the Lord, Wherefore turne your selues and liue yee, Ezech. 18.31 Returne, Returne, O Shunamite, Returne, returne, that he may looke vpon thee, Cant. 6.13. Euen with that eye of Compassion, by which, when none other pitties thee, yet hee may say vnto thee, Liue, Ezech. 16.5.6.
and a new Spirit, •or why will ye die Oh house of Israel, sith I have no pleasure in the death of him that Dies, (Saith the Lord, Wherefore turn your selves and live ye, Ezekiel 18.31 Return, Return, Oh Shunamite, Return, return, that he may look upon thee, Cant 6.13. Even with that eye of Compassion, by which, when none other pities thee, yet he may say unto thee, Live, Ezekiel 16.5.6.
And whilest thou leauest thy old haunts, & frequentest his house, forsakest thy swearing, and reuorencest his Sanctuary, turnest thy Troupes that haunted Harlots Houses into multitudes that keepe his Holy day;
And whilst thou Leavest thy old haunts, & frequentest his house, forsakest thy swearing, and reuorencest his Sanctuary, Turnest thy Troops that haunted Harlots Houses into Multitudes that keep his Holy day;
thy sloath into his seruice, thy wantonnesse to warmnesse, thy disobedience to dutifulnesse, thy Idolatry to deuotion, thy prophane speeches to prayses, thy Periury to Prayers, thy drunkennesse to watch for the day of Doome:
thy sloth into his service, thy wantonness to warmness, thy disobedience to dutifulness, thy Idolatry to devotion, thy profane Speeches to praises, thy Perjury to Prayers, thy Drunkenness to watch for the day of Doom:
and Maiestie by the conuerts in this Church vpon Earth, as there is Reioising at their Conuersion, by the Angels in that Church in Heauen, from this time forth for euermore, Amen. FINIS.
and Majesty by the converts in this Church upon Earth, as there is Rejoicing At their Conversion, by the Angels in that Church in Heaven, from this time forth for evermore, Amen. FINIS.
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Expende quomodo nō sit lenta neque tarda diuine miser••or dia, adsubuentendum compunc tis corde Stella in Luc. 15. Non tantum procederet obu• am vententi, se•etiam accurreret: Iansen
Expend quomodo nō sit lenta neque Tard divine miser••or dia, adsubuentendum compunc this cord Stella in Luke 15. Non Tantum procederet obu• am vententi, se•etiam accurreret: Jansen
Illam ergo diem fratres charissimi tota ••entione cogitate, vit am corrigite, mores mutate, mala tentamina resistendo v••cite, Perpetrata autem fletibus punite &c. Greg. mag, hom. 1. in Euang.
Illam ergo diem Brothers charissimi tota ••entione cogitate, vit am corrigite, mores mutate, mala tentamina resistendo v••cite, Perpetrata autem fletibus punite etc. Greg. mag, hom. 1. in Evangel
Si quis positus in extrema necessitate suae agritudin•s voluerit accipere Poenitentiam & accipit cisi fateor vobis non illi neganius quod petit, sed nec praesumimus quod bene hine exit. Aug: de Mir•sacr: Scrip.
Si quis Positus in extrema necessitate suae agritudin•s voluerit accipere Poenitentiam & accipit cisi Fateor vobis non illi neganius quod petit, sed nec praesumimus quod be him exit. Aug: de Mir•sacr: Scrip.
Quem morbus vrget, & poena terret, ad verā vix veniet, satisfactionem. Maxime cum silij quos illicite dilexit sint praesentes vxor & Mundus ad se vocet: Aug: ser. 36.
Whom morbus vrget, & poena terret, ad verā vix Come, satisfactionem. Maxim cum silij quos illicite dilexit sint praesentes vxor & World ad se vocet: Aug: ser. 36.
2. Tim. 3, 6. Diceres ex profe••o Paulu•• in• viuam Monachisini effigrem pingere. &c. Calu. in loc. Et Paulo ante, Tanta spurcities in Clero Papals, quae vel suo foetore totum mundum inficit &c.
2. Tim. 3, 6. Declare ex profe••o Paulu•• in• viuam Monachisini effigrem pingere. etc. Calves in loc. Et Paul ante, Tanta spurcities in Clero Papals, Quae vel Sue foetore totum Mundum inficit etc.
Duplici nomine punientur Impostores a Deo; Et quod ipsi vero non obediant, vel ab ca desciuerint, et quod alios quoque suo involuant errore. Marlarot: in verba.
Duplicity nomine punientur Impostors a God; Et quod ipsi vero non obediant, vel ab circa desciuerint, et quod Alioth quoque Sue involuant Error. Marlarot: in verba.
NONLATINALPHABET, not NONLATINALPHABET. Non in nutio, sed ab nutio, n•s quia formatus suerit a Deo malus sed quia ab usius peccati exordio. (Quod ab •o capit originē: Nam ante illius lapsum non erat peccatum) preua•icatus est Dei legem prolapsusque, a natiua bonitate sua, & decidit in prauitatem, a qua nunquam destitit; sed in•• continue perstat, semper mala malis accumulans: Cyril. in Io. l. 5. c. 6. vbi tractat hac verba.
, not. Non in nutio, sed ab nutio, n•s quia formatus suerit a God malus sed quia ab usius peccati exordio. (Quod ab •o Capital originē: Nam ante Illius lapsum non erat peccatum) preua•icatus est Dei legem prolapsusque, a natiua bonitate sua, & decidit in prauitatem, a qua Never destitit; sed in•• continue perstat, semper mala malis accumulans: Cyril. in Io. l. 5. c. 6. vbi Tractate hac verba.
Hares•• videtu• anc••ata, ex Tradition•••: Clement Str•m••d 7. Vbi dis•utat serfe•tum non 〈 ◊ 〉 bereu••ar, &, 〈 ◊ 〉 non pole 〈 … 〉 Gen. ••u, nec corā San lis. &c
Hares•• videtu• anc••ata, ex Tradition•••: Clement Str•m••d 7. Vbi dis•utat serfe•tum non 〈 ◊ 〉 bereu••ar, &, 〈 ◊ 〉 non pole 〈 … 〉 Gen. ••u, nec corā San Lies. etc.
Artius beeing demanded to subscribe, & also vrged to an oath for Confirmation of his subscription, did both, Swearing that he beleeued, as he had written, when indeed he had written his owne op•• on in a Paper, which he carried vnder his arme, when he layde his hand vpon the booke, and so some now eqiruocate, but whether Papist or Puritane, for such will equiuocate also Let them take heed and feare Atrius his end, Socrat, Scholast. Hist. l. 1. c. 25. Pe••ty.
Artius being demanded to subscribe, & also urged to an oath for Confirmation of his subscription, did both, Swearing that he believed, as he had written, when indeed he had written his own op•• on in a Paper, which he carried under his arm, when he laid his hand upon the book, and so Some now eqiruocate, but whither Papist or Puritan, for such will equivocate also Let them take heed and Fear Atrius his end, Socrates, Scholiast. Hist. l. 1. c. 25. Pe••ty.
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Perk. Golden Chaine, c. 22 As Pledges & Cognizances of Gods glory, &c. 1, Cor. 15.31 1. Sam. 20, 3. As the Lord liueth, and as thy soule liueth, &c. NONLATINALPHABET Homer Odys.
Perk. Golden Chain, c. 22 As Pledges & Cognizances of God's glory, etc. 1, Cor. 15.31 1. Sam. 20, 3. As the Lord lives, and as thy soul lives, etc. Homer Odysseus.
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Ita vt Reges l•dint Paclis, & iuramentis sicut Puers astragalis ludere solent, vt olim 〈 ◊ 〉 on suit in Apothegmate & vt nue Pontificia conciliabula Anathemat is, &c. Chemmi: Exam: Conc. Trid. part. 2 Can. 9. p. 25.
Ita vt Reges l•dint Paclis, & iuramentis sicut Puers astragalis Ludere solent, vt Once 〈 ◊ 〉 on suit in Apothegmate & vt nue Papal conciliabula Anathemat is, etc. Chemmi: Exam: Conc Triad part. 2 Can. 9. p. 25.
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Quis eius multiplices species enumerare valeat Hac Pentapolin cum adaac nte Regione subuertit, Syenem cum populo interemit: Filios Iudae pe•cussit, Iudaeum & Madia•item pugione transsodit, Tribum Beniamin deleuit; filios H•lt prostrauit, Vriant occidit, Ammon intersecit, Ruben maledixit, Sampsonem seducit, Salamontem peruertit, &c. Hug.
Quis eius multiplices species enumerare valeat Hac Pentapolin cum adaac nte Region Subvertit, Syenem cum populo interemit: Sons Judea pe•cussit, Iudaeum & Madia•item pugione transsodit, Tribum Benjamin delevit; Sons H•lt prostrauit, Vriant occidit, Ammon intersecit, Reuben maledixit, Sampsonem Seduces, Salamontem pervertit, etc. Hug.
Non solum maculat animain sed faedat personam: Omne namque pectatū quo. leunque secerit home extra corpus suum est qui autem formicatur in corpus suum peceat; Semper allam praecedit Ardor & Petulantia semper comitatur, Foetor & immund tiae. H••g.
Non solum maculate animain sed faedat Personam: Omne namque pectatū quo. leunque secerit home extra corpus suum est qui autem formicatur in corpus suum peceat; Semper allam precedes Ardor & Petulantia semper comitatur, Foetor & immund tiae. H••g.
Si vir, vel mulier se ornauerit, vt vultus hominum in se prouocaeuerit, etsi nullum inde sequatur damnum induium tamen patietur aternum, quia venenum attu lit, si fuisset qui biberet: Hieron: Auro & Margaritis adornata, & Monilibus ornamenta Mentis & Corporis pe•ds lecunt: Cyprian: de Habit: Virg.
Si vir, vel mulier se ornauerit, vt vultus hominum in se prouocaeuerit, Though nullum inde sequatur damnum induium tamen patietur aternum, quia venenum attu lit, si fuisset qui biberet: Hieron: Auro & Margaritis adornata, & Monilibus Ornamenta Mentis & Corporis pe•ds lecunt: Cyprian: the Habit: Virg
1. Esdr. 3 22. Refertur Alexandri Macedo tae exemplum qu Clituim charissimum sibi as sidelissnnum inter epulas transfodit, & intellecto facinore mori voluit. Sence. Ep. 34. ad Lucil.
1. Ezra 3 22. Refertur Alexandri Macedo take exemplum queen Clituim charissimum sibi as sidelissnnum inter Epulas transfodit, & intellecto facinore Mori voluit. Sense. Epistle 34. and Lucil.
Let no Nouatian or Puritane say, as it was obiected against S. Augustine, That wee giue a gappe to sinne, when wee offer a hauen of safety to euery repentant sinner, for to those that deny it, we reply with Constantine, to Acestus. Erege tibi scalum Acest, & adcoelum solus afcende: Erect a Stayre Atesius, for thy selfe, and climbe to Heauen alone without a slippe, So Meridith Hanmir translates NONLATINALPHABET Euseb. Hist. Eccles. l. 6. c. 42. vide Epiphan. Tom. 1. Hares. 59. Socrat lib. 4 c. 7. 2. Aug. H•m: 27.
Let no Novatian or Puritan say, as it was objected against S. Augustine, That we give a gap to sin, when we offer a Haven of safety to every repentant sinner, for to those that deny it, we reply with Constantine, to Acestus. Erege tibi scalum Acest, & adcoelum solus afcende: Erect a Stair Atesius, for thy self, and climb to Heaven alone without a slip, So Meredith Hanmir translates Eusebius Hist. Eccles. l. 6. c. 42. vide Epiphanius. Tom. 1. Hares. 59. Socrates lib. 4 c. 7. 2. Aug. H•m: 27.
