Ionahs sermon, and Ninivehs repentance A sermon preached at Pauls Crosse Jun. 20. 1602. and now thought fit to be published for our meditations in these times. By Ro. Wakeman Master of Arts and fellow of Balioll Colledge in Oxford.
WHē Ionas the Prophet of the Lorde (Right Honorable, Right worshipful, & wel-beloued in the best beloued Christ Iesus) had a long time in vaine preached and prophecied in Jsraells hee had an expresse charge giuen him from the highest, to goe and cry againg Niniveh the theife city of the Assiriās: that provoking them the gentiles to repentance, he might the rath r leane the obstinate Israelits inexcusable.
When Ionas the Prophet of the Lord (Right Honourable, Right worshipful, & well-beloved in the best Beloved christ Iesus) had a long time in vain preached and prophesied in Jsraells he had an express charge given him from the highest, to go and cry againg Nineveh the thief City of the Assyrians: that provoking them the Gentiles to Repentance, he might the rath r lean the obstinate Israelites inexcusable.
thinking with him selfe that his labour shoulde take little effect among strangers to God and himselfe, seeing it had done so small good on Jsraell his owne people.
thinking with him self that his labour should take little Effect among Strangers to God and himself, seeing it had done so small good on Israel his own people.
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And therfore, in steed of going to Niniueh whither he was boūd, he shippeth himselfe for Tarshish, & cōmitteth himselfe vnto the sea, thinking thereby to fly from the presence of the Lord.
And Therefore, in steed of going to Nineveh whither he was bound, he shippeth himself for Tarshish, & Committeth himself unto the sea, thinking thereby to fly from the presence of the Lord.
who raised the sea, and rowled the waues, and rocked the ship, and so rowsed vp sleepy Ionas, that he finds no rest in the ship, the ship no safty in the waues, the waues no quiet in the sea the sea no calme in it selfe,
who raised the sea, and rolled the waves, and rocked the ship, and so roused up sleepy Ionas, that he finds no rest in the ship, the ship no safety in the waves, the waves no quiet in the sea the sea no Cam in it self,
Beeing thus delivered out of the deepe by the mighty hand of God, he had the second time the same charge laid vpon him, b Arise & goe preach to Niniveh the great city.
Being thus Delivered out of the deep by the mighty hand of God, he had the second time the same charge laid upon him, b Arise & go preach to Nineveh the great City.
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Which the Prophet had no sooner hard, but behold his obediēce to the Lords call. c He arose, saith the text, and went to Niniveh, according to the word of the Lord.
Which the Prophet had no sooner hard, but behold his Obedience to the lords call. c He arose, Says the text, and went to Nineveh, according to the word of the Lord.
and consider with mee these tvvo general partes. 2. generall partes. 1. Ionas sermon to the Ninivites in these wordes, Yet forty daies & Niniveh shall be destroied.
and Consider with me these tvvo general parts. 2. general parts. 1. Ionas sermon to the Ninevites in these words, Yet forty days & Nineveh shall be destroyed.
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2. The Ninivites repentāce in the next wordes, So the people of Niniveh beleeued God, and proclaimed a fast, &c. The 1. setteth downe a message from the Lord to a great Citie.
2. The Ninevites Repentance in the next words, So the people of Nineveh believed God, and proclaimed a fast, etc. The 1. sets down a message from the Lord to a great city.
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The 1. general part containeth in it these. 2. particular braunches. 1. The parience and long suffering of the Lord, in that hee did not presently destioy these Ninivites, but gaue thē a good space to repent.
The 1. general part Containeth in it these. 2. particular branches. 1. The parience and long suffering of the Lord, in that he did not presently destioy these Ninevites, but gave them a good Molle to Repent.
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Yet 40. daies. 2. The iudgement and iustice of the Lord denoūcing destruction against thē, if in the time allotted they would not amēdt And Niniveh shall be destroied.
Yet 40. days. 2. The judgement and Justice of the Lord denouncing destruction against them, if in the time allotted they would not amendt And Nineveh shall be destroyed.
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The 1. is a word of comfort to al dispaiting soules, Yet 40. daies. The 2. is a rod of correction to al presuming sinners, and Niniveh shall be destroyed.
The 1. is a word of Comfort to all dispaiting Souls, Yet 40. days. The 2. is a rod of correction to all presuming Sinners, and Nineveh shall be destroyed.
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2. By their fasting vvhich was not private, and proclaimed a fast. 3. By their attire which was not costlie, and put on sackcloath. 4. By their number which were not few, from the greatest vnto the least.
2. By their fasting which was not private, and proclaimed a fast. 3. By their attire which was not costly, and put on Sackcloth. 4. By their number which were not few, from the greatest unto the least.
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1. They beleeved God. There is faith the true cause of good works described. 2. They proclamed a fast. There is a good worke the effecte of a liuelie faith deciphered. 3. They put on sackcloath. There is the garment of humility expressed. 4. From the greatest to the least.
1. They believed God. There is faith the true cause of good works described. 2. They proclaimed a fast. There is a good work the Effect of a lively faith deciphered. 3. They put on Sackcloth. There is the garment of humility expressed. 4. From the greatest to the least.
There is a mutual cōversion of al declared. 1. They beleeved God. Behold their heathenish infidelity is turned into religious pietie. 2. They proclaimed a fast. Behold their luxurious feasting is changed into moderate fasting. 3. They put on sackcloath. Behold their royal robes are cast avvay for simple rags. 4. From the greatest of them vnto the least.
There is a mutual conversion of all declared. 1. They believed God. Behold their Heathenish infidelity is turned into religious piety. 2. They proclaimed a fast. Behold their luxurious feasting is changed into moderate fasting. 3. They put on Sackcloth. Behold their royal robes Are cast away for simple rags. 4. From the greatest of them unto the least.
God grant J may speake of thē with the same spirit as Ionas did, & that all this great & Honorable assēblie may heare and receiue them with the like fruite as did these Ninivits. And so J come to the particular handling of the words themselves. Yet 40. daies.
God grant J may speak of them with the same Spirit as Ionas did, & that all this great & Honourable assembly may hear and receive them with the like fruit as did these Ninivites. And so J come to the particular handling of the words themselves. Yet 40. days.
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& St. Ierome on the 1 of this prophecy & else-where so interpreteth it) cōmeth vnto these Ninivets, from the waters of the sea, wherin a little before hee had beene almost drowned with an oliue braunch in his mouth, preaching mercy and peace vnto them if they would repent,
& Saint Jerome on the 1 of this prophecy & elsewhere so interpreteth it) comes unto these Ninevites, from the waters of the sea, wherein a little before he had been almost drowned with an olive branch in his Mouth, preaching mercy and peace unto them if they would Repent,
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A singular argument of Gods exceeding loue & favour vnto this city Niniveh. For hee might presently haue sent his Angel frō heaven to haue destroyed it,
A singular argument of God's exceeding love & favour unto this City Nineveh. For he might presently have sent his Angel from heaven to have destroyed it,
as hee did the host of Senacharib. 2. Reg. 19.35. He might haue consumed it with fire and brimstone, as he did Sodome and Gomer. Gen. 19.24. He might haue spoiled it with the edge of the sword, as he did Iericho Ios. 6.21.
as he did the host of Senacharib. 2. Reg. 19.35. He might have consumed it with fire and brimstone, as he did Sodom and Gomer. Gen. 19.24. He might have spoiled it with the edge of the sword, as he did Jericho Ios. 6.21.
beholding in it the goodly buildings, the statly walls, the high ascending towers, the multitude of people, the numberlesse nūber of babes and sucklings; of infants & innocent persons:
beholding in it the goodly buildings, the stately walls, the high ascending towers, the multitude of people, the numberless number of babes and sucklings; of Infants & innocent Persons:
from a noble and heroïcal dispositiō is moved with the bowels of compassion towards it & therfore in regard hereof doth not presently batter it downe & overthrow it,
from a noble and heroïcal disposition is moved with the bowels of compassion towards it & Therefore in regard hereof does not presently batter it down & overthrow it,
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He saw the statelines of her buildings, her thousand & fiue hundred towers, her high & spatious walls, her multitude of citizens, her sixscore thousand infants and innocent persons, her head of cattell almost innumerable:
He saw the stateliness of her buildings, her thousand & fiue hundred towers, her high & spacious walls, her multitude of Citizens, her sixscore thousand Infants and innocent Persons, her head of cattle almost innumerable:
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all which did make the bowels of compassion to yerne within him, &, before he would overthrow, it to send his Prophet as an herauld at armes, to proclame a parly of forty daies and to offer her peace if shee would receiue it.
all which did make the bowels of compassion to yearn within him, &, before he would overthrow, it to send his Prophet as an herald At arms, to proclaim a parley of forty days and to offer her peace if she would receive it.
And as famous that of the good Emperour Theodosius, who, vntil tenne daies were past after he had besieged any citty, never offered violence to the inhabitants:
And as famous that of the good Emperor Theodosius, who, until tenne days were past After he had besieged any City, never offered violence to the inhabitants:
O how often doth he perswade by promises, how often doth he allure hy rewards how often doth he intreate by favours how often doth he assay al faire meanes to convert a sinful soule,
O how often does he persuade by promises, how often does he allure high rewards how often does he entreat by favours how often does he assay all fair means to convert a sinful soul,
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before he had spared it often? Whē did he overthrow any natiō in one day, which he had not most louingly wooed before many a day? When did yet any place feele the iudgmēts of his fury, that had not long before tasted the sweetnesse of his mercy? For this was the rule of Gods owne law, this was the decree of his heavenly will, that no citie should be destroyed,
before he had spared it often? When did he overthrow any Nation in one day, which he had not most lovingly wooed before many a day? When did yet any place feel the Judgments of his fury, that had not long before tasted the sweetness of his mercy? For this was the Rule of God's own law, this was the Decree of his heavenly will, that no City should be destroyed,
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they should begin the exordiū of their message with a pax vobis saying peace be vnto this house Luk. 10.5, and it is wel worth our observing, that vertues and miracles were first wrought in Corazin, and Beth saida, before their woe was pronounced against them. Matth. 11.20.
they should begin the exordiū of their message with a pax vobis saying peace be unto this house Luk. 10.5, and it is well worth our observing, that Virtues and Miracles were First wrought in Chorazin, and Beth saida, before their woe was pronounced against them. Matthew 11.20.
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but shall hane a yeare, & a yeare, & a yeare, to that, & shal be digged, & dunged, before it be destroyed Luk. 13.7.8. This also did the Lord of mercy do in the time of olde.
but shall have a year, & a year, & a year, to that, & shall be dug, & dunged, before it be destroyed Luk. 13.7.8. This also did the Lord of mercy do in the time of old.
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He sent Noah to the men of the olde world a preacher of righteousnes. 2. Pet. 2.5. We sent Lot to those wicked Sodomites in the spirit of meekenes to beseech them not to do so wickedly. Gen. 19.7. He sent Moses & Aarō to the Aegyptian Exod. 5.1. He sent Prophets from time to time to the childrē of Jsrael.
He sent Noah to the men of the old world a preacher of righteousness. 2. Pet. 2.5. We sent Lot to those wicked Sodomites in the Spirit of meekness to beseech them not to do so wickedly. Gen. 19.7. He sent Moses & Aarō to the Egyptian Exod 5.1. He sent prophets from time to time to the children of Israel.
so that both the servants & sonne of God were slaine by thē, the Sabaoth of the Lord polluted, the sanctuary of the Lord prophaned, the lawe of the Lorde despised, the testimony of the Lord neglected;
so that both the Servants & son of God were slain by them, the Sabaoth of the Lord polluted, the sanctuary of the Lord Profaned, the law of the Lord despised, the testimony of the Lord neglected;
& to forsake her evil waies, how did he manifest his loue & affection towards her? O Ierusalem Ierusalem thou that killest the Prophets and stonest them that are sent vnto thee,
& to forsake her evil ways, how did he manifest his love & affection towards her? Oh Ierusalem Ierusalem thou that Killest the prophets and Stonest them that Are sent unto thee,
Mat. 23.37. J will not trouble you with many testimonies, and examples out of the word of God, to confirme the truth of this doctrine, being a point so manifest.
Mathew 23.37. J will not trouble you with many testimonies, and Examples out of the word of God, to confirm the truth of this Doctrine, being a point so manifest.
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Looke but into the 9. chap. of the booke of Nehemiah, and the most obstinate shall be constrained, wil he nil he, to confesse, that God is a God of much patience, and long suffering.
Look but into the 9. chap. of the book of Nehemiah, and the most obstinate shall be constrained, will he nil he, to confess, that God is a God of much patience, and long suffering.
The whole chapter is spent in this argument, setting downe in order, the great benefits and blessings which the Lord in his mercy had bestowed vpō the children of Israel in times past, their vnthankfulnes vnto the Lord for the same,
The Whole chapter is spent in this argument, setting down in order, the great benefits and blessings which the Lord in his mercy had bestowed upon the children of Israel in times past, their unthankfulness unto the Lord for the same,
abundant in goodnes, gracious, & full of cōpassion, of long suffering, slow to anger, and of great kindnes. Ioel. 2.13. Reserving mercy for thousands, forgiuing iniquity, transgression, and sin Exod. 34.7.
abundant in Goodness, gracious, & full of compassion, of long suffering, slow to anger, and of great kindness. Joel 2.13. Reserving mercy for thousands, forgiving iniquity, Transgression, and since Exod 34.7.
How truly might he say of this people, All the day long haue I stretched forth my hīd to a rebellious people, to a disobediēt gaine saying & vnbeleening people! Rom 10.21.
How truly might he say of this people, All the day long have I stretched forth my hind to a rebellious people, to a disobedient gain saying & vnbeleening people! Rom 10.21.
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He is patiēt towards vs and would haue none to perish but al of vs to come to repentance. 2. Pet. 3.9. Hee maketh as though hee saw not our sinnes, because we should amend. VVisd. 11.20. He prolōgeth our daies, although we doevil against him an hūdred times. Eccles. 8.12.
He is patient towards us and would have none to perish but all of us to come to Repentance. 2. Pet. 3.9. He makes as though he saw not our Sins, Because we should amend. Usivd. 11.20. He prolongeth our days, although we doevil against him an hūdred times. Eccles. 8.12.
behold a final destruction and overthrow shal over take vs. And so frō my first observatiō, the patience & long suffering of God, in that he did not presently destroit Niniveh, but gaue it a good space to repēt, Yet 40. daies. I now come to the second note of my first general parte, which was the iustice and iudgment of the lord, denouncing destructiō against it,
behold a final destruction and overthrow shall over take us And so from my First observation, the patience & long suffering of God, in that he did not presently destroit Nineveh, but gave it a good Molle to Repent, Yet 40. days. I now come to the second note of my First general part, which was the Justice and judgement of the lord, denouncing destruction against it,
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intimating that if they will not imbrace the one, they shal vndoubtedly feele the other. For albeit, being a strāger to that place, a man of another country & kindred,
intimating that if they will not embrace the one, they shall undoubtedly feel the other. For albeit, being a stranger to that place, a man of Another country & kindred,
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& Niniveh large and spatious, and full no doubt of many barbarous & cruel people, he might in some sort (because hee was flesh and bloud) be discouraged to deale so roundly & plainely with them,
& Nineveh large and spacious, and full no doubt of many barbarous & cruel people, he might in Some sort (Because he was Flesh and blood) be discouraged to deal so roundly & plainly with them,
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and, hauing receiued this message from the Lord, he is not afraid (although he were but one & that a stranger) to pronounce it in the midst of Niniveh, yea peradventure before the king and nobles of Niniveh (for so it is probable) although it declare nolesse then Ninivehs over-throw & destruction.
and, having received this message from the Lord, he is not afraid (although he were but one & that a stranger) to pronounce it in the midst of Nineveh, yea Peradventure before the King and Nobles of Nineveh (for so it is probable) although it declare nolesse then Ninevehs overthrow & destruction.
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Out of whose bold and faithfull course of proceeding, let mee, by your Honorable & Christian patience (most deare & blessed brethrē) giue this one note to my brethren and fellow-laborers in the ministry:
Out of whose bold and faithful course of proceeding, let me, by your Honourable & Christian patience (most deer & blessed brothers) give this one note to my brothers and fellow-laborers in the Ministry:
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that, when they are to deliver their message from the Lord vnto his people, out of these and the like places, they be careful, by our Prophets example, to lift vp their voices like trumpets, bouldly to reproue sinne & sinners, to tell the house of Iacob his iniquities, & Israell his transgressions.
that, when they Are to deliver their message from the Lord unto his people, out of these and the like places, they be careful, by our prophets Exampl, to lift up their voices like trumpets, boldly to reprove sin & Sinners, to tell the house of Iacob his iniquities, & Israel his transgressions.
for the Lord is vvith them. Ier. 1.8. They must with Amos preach the death of Ieroboam and captiuity of Israel evē at Bethel in the kings chappel and in the kings court although with Amos they be banished for it. Amos 7.12. They must with Michaiah prophecy the truth to Ahab, although with him they be hated for it. 1. Reg. 22.8. They must vvith Zachary tell the people of Israel, that because they haue for saken the Lord, the Lord also hath for saken them, although by the commādement of the king with Zachary they be stoned for it 2. Chron. 24.21. They must with Iohn Baptist tell Herode that it is not lavvfull for him to have his brother Philips wife, though with him they be beheaded for it. Mat. 14.10. They must with Nathan tel David thou art the man 2. Sam. 12.7. They must with Eliah tel Ahab, it is thou and thy fathers house that trouble Israell. 1. Reg. 18.18. They must with Iehu tel Iehoshaphat, that for his wickednes the wrath of the Lord is vpon him 2. Chron. 19.2. They must with the Prophet tel Amasiah the king of Iuda, that for his sin God hath determined to destroye him. 2. Chron. 25.16. They must with Azariah the priest tel Vzziah the king, that for his trāsgression he shall haue none honour of the Lord. 2. Chron. 26.18. They must with Nehemiah rebuke the Princes and Rulers of Israel, for laying such heavy burthens vpon their brethren, Nehem. 5.7.
for the Lord is with them. Jeremiah 1.8. They must with Amos preach the death of Jeroboam and captivity of Israel even At Bethel in the Kings chapel and in the Kings court although with Amos they be banished for it. Amos 7.12. They must with Michaiah prophecy the truth to Ahab, although with him they be hated for it. 1. Reg. 22.8. They must with Zachary tell the people of Israel, that Because they have for saken the Lord, the Lord also hath for saken them, although by the Commandment of the King with Zachary they be stoned for it 2. Chronicles 24.21. They must with John Baptist tell Herod that it is not lawful for him to have his brother Philips wife, though with him they be beheaded for it. Mathew 14.10. They must with Nathan tell David thou art the man 2. Sam. 12.7. They must with Elijah tell Ahab, it is thou and thy Father's house that trouble Israel. 1. Reg. 18.18. They must with Iehu tell Jehoshaphat, that for his wickedness the wrath of the Lord is upon him 2. Chronicles 19.2. They must with the Prophet tell Amasiah the King of Iuda, that for his since God hath determined to destroy him. 2. Chronicles 25.16. They must with Azariah the priest tell Uzziah the King, that for his Transgression he shall have none honour of the Lord. 2. Chronicles 26.18. They must with Nehemiah rebuke the Princes and Rulers of Israel, for laying such heavy burdens upon their brothers, Nehemiah 5.7.
Finally they must with Ionas in my text tel Niniveh, yea glorious & goodly Niniveh, yea stout and stately Niniveh, yea proud and populous Niniveh, that for her sinnes it shallbe quite defaced and overthrowen.
Finally they must with Ionas in my text tell Nineveh, yea glorious & goodly Nineveh, yea stout and stately Nineveh, yea proud and populous Nineveh, that for her Sins it shall quite defaced and overthrown.
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and to vphold the botte and indiscreete reproovers of our time, who are so fervent & forward in denoūcing iudgment against the least offenders, that with Iames and Iohn nothing wil contēt them,
and to uphold the botte and indiscreet reprovers of our time, who Are so fervent & forward in denouncing judgement against the least offenders, that with James and John nothing will content them,
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but only fire frō heauē to consume them Luk. 9.54. They are the of spring of cursed Cham, delighting in nothing so much, as to vncover the nakednes of their fathers.
but only fire from heaven to consume them Luk. 9.54. They Are the of spring of cursed Cham, delighting in nothing so much, as to uncover the nakedness of their Father's.
after the fashiō of dogs. My speech doth not apologize or countenance any such, either dogged and in discreete raylers, or rude intemperate reproovers.
After the fashion of Dogs. My speech does not apologise or countenance any such, either dogged and in discreet railers, or rude intemperate reprovers.
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J rather aime at those in another extreame, who are so farre from being to forward in reproving of sinne, that they dare not take in their mouths but that cold rehrehension of olde Ely vnto his sonns, Do so no more my sons, do no more so. 1. Sam. 2.24.
J rather aim At those in Another extreme, who Are so Far from being to forward in reproving of sin, that they Dare not take in their mouths but that cold rehrehension of old Ely unto his Sons, Do so no more my Sons, do no more so. 1. Sam. 2.24.
that sow pillowes vnder mens elbowes, and build vp their sinnes as a wall, and daub vp their filthy corruptions with the vntempered morter of palpable adulatiō.
that sow pillows under men's elbows, and built up their Sins as a wall, and daub up their filthy corruptions with the untempered mortar of palpable adulation.
and sweet for sower to vse the words of the Prophet Esa. 5.20. NONLATINALPHABET, Making marchandise of the vvord of God, as the Apostle speaketh 2. Cor. 2. vlt.
and sweet for sour to use the words of the Prophet Isaiah 5.20., Making merchandise of the word of God, as the Apostle speaks 2. Cor. 2. Ult.
Ezech. 13.19. J cānot more fitly resemble such false Prophets to any, then to that flattering and dissembling Priest of Iuppiter: who whē Alexander the great (as Plutarch in his life testifieth) came to the oracle, saluted him by the name of Iuppiters sonne, & all to get some great present & large-reward frō him:
Ezekiel 13.19. J cannot more fitly resemble such false prophets to any, then to that flattering and dissembling Priest of Jupiter: who when Alexander the great (as Plutarch in his life Testifieth) Come to the oracle, saluted him by the name of Iuppiters son, & all to get Some great present & large-reward from him:
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so they, to procure the sooner vnto themselues some promotion Ecclesiastical, wil make the Alexanders of the world beleeue, that they are Demy Gods or at the lestwise a degree aboue the natural conditiō of the sonnes of men.
so they, to procure the sooner unto themselves Some promotion Ecclesiastical, will make the Alexanders of the world believe, that they Are Demy God's or At the leastwise a degree above the natural condition of the Sons of men.
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They are fit chaplaines for such radies as the mother of Cyrus was, who, as Plutarch reporteth, cōmanded, that whosoever spake to the king, he should vse soft & silken words: for surely in their preaching and reaching before such great ons of the world, they vse noe other but such soft phrases & silken speeches as shal befit their humours.
They Are fit Chaplains for such radies as the mother of Cyrus was, who, as Plutarch Reporteth, commanded, that whosoever spoke to the King, he should use soft & silken words: for surely in their preaching and reaching before such great ons of the world, they use no other but such soft phrases & silken Speeches as shall befit their humours.
of his Ecclesiastical historie, comming into an Emperours court, & there seeing many sooth vp great men in their sins, said of them, purpurā ipsos magis quam Deum colere, that they did more reverence purple robes then God himselfe and J am perswaded (beloved in Christ Jesus) that they who thus sooth vp the mighty potentants of the world in their transgressions, quod purpuram ipsimagis quam deum colant, that they more respecte the coūtenance of man,
of his Ecclesiastical history, coming into an emperors court, & there seeing many sooth up great men in their Sins, said of them, purpurā ipsos magis quam God colere, that they did more Reverence purple robes then God himself and J am persuaded (Beloved in christ jesus) that they who thus sooth up the mighty potentants of the world in their transgressions, quod purpuram ipsimagis quam God colant, that they more respect the countenance of man,
For otherwise they would never, as many times they doe, conceale the councel & wil of God, to gaine a little commodity & preferment at the hands of a mortal man.
For otherwise they would never, as many times they do, conceal the council & will of God, to gain a little commodity & preferment At the hands of a Mortal man.
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And if it happen, (beloued) that these men come abroad at any time, to preach amonge the vulgar sorte in meaner places, they haue so vsed themselves to a smooth & pleasing vaine, that even then J may say of them,
And if it happen, (Beloved) that these men come abroad At any time, to preach among the Vulgar sort in meaner places, they have so used themselves to a smooth & pleasing vain, that even then J may say of them,
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that they are NONLATINALPHABET the very slaues & vassals of the common people. For to win their least favours, they wil be favourable to their greatest sins.
that they Are the very slaves & vassals of the Common people. For to win their least favours, they will be favourable to their greatest Sins.
and applying it selfe to please the neighbour coūtries. So do these time-serving preachers turne & winde themselves in their sermons to the multitude:
and applying it self to please the neighbour countries. So do these time-serving Preachers turn & wind themselves in their Sermons to the multitude:
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Let them cōsider the grievous cōplaint of the Lord against such false Prophets, who healed the hurt of the daughter of his people with sweete wordes, saying peace, where there was no peace. Jer. 6.13.
Let them Consider the grievous complaint of the Lord against such false prophets, who healed the hurt of the daughter of his people with sweet words, saying peace, where there was no peace. Jer. 6.13.
Saying to every one that vvalked after the stubbornes of his owne hart, no evil shal come vpon you, prophecying false dreames & causing the people of the Lord to erre by their lies and by their flatteries.
Saying to every one that walked After the stubborns of his own heart, no evil shall come upon you, prophesying false dreams & causing the people of the Lord to err by their lies and by their flatteries.
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Behold they that flatter the people in their sinnes, & sar that the sword & famine shal not bee in the land, by sword & famine shal these Prophets be consumed. Jer. 14.15.
Behold they that flatter the people in their Sins, & sar that the sword & famine shall not be in the land, by sword & famine shall these prophets be consumed. Jer. 14.15.
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And yet let vs not seeke to gal & greeue the woūded conscience of our weake auditors, by to rash & indiscreete doubling & redoubling woes vpon them, alvvaies killing thē vvith the killing letter of the law. Let vs take heede least if we thus alwaies preach to others iudgmēt without mercy, wee our selues bee iudged of the Lord without mercy.
And yet let us not seek to Gall & grieve the wounded conscience of our weak Auditors, by to rash & indiscreet doubling & redoubling woes upon them, always killing them with the killing Letter of the law. Let us take heed lest if we thus always preach to Others judgement without mercy, we our selves be judged of the Lord without mercy.
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Let vs rather by our Prophets example, keeping the golden meane, temper them both togither. Let vs sometimes with the sweete balme of the Gospel bind vp the brokē harted:
Let us rather by our prophets Exampl, keeping the golden mean, temper them both together. Let us sometime with the sweet balm of the Gospel bind up the broken hearted:
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Let vs sometimes as good chirurgions applie pleasant lenitines to supple: & yet sometimes also sharpe corasines to exasperate the festered woūds of our sicke patients.
Let us sometime as good chirurgeons apply pleasant lenitines to supple: & yet sometime also sharp corasines to exasperate the festered wounds of our sick patients.
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Let vs somtimes like skilful Physitions minister comfortable refections to cherish; & yet somtimes also sharpe and bitter potions to offend their distēpered stomacks.
Let us sometimes like skilful Physicians minister comfortable refections to cherish; & yet sometimes also sharp and bitter potions to offend their distempered stomachs.
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Let vs sometimes with the sons of Iacob stand vpon the moūt Gerizzim to blesse, & yet sōtimes also vpon the moūt Eball to curse the Lords enemies Deut. 27.13. Let vs sometimes with St. Paul Come in the spirit of meekenes to comfort:
Let us sometime with the Sons of Iacob stand upon the mount Gerizzim to bless, & yet sometime also upon the mount Eball to curse the lords enemies Deuteronomy 27.13. Let us sometime with Saint Paul Come in the Spirit of meekness to Comfort:
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and yet sometims also with the same Apostle with the rod of correction to controule 1. Cor. 4. 21. Let vs sometimes say with our maister pax vobis, peace be vnto you Luk. 24.36.
and yet sometimes also with the same Apostle with the rod of correction to control 1. Cor. 4. 21. Let us sometime say with our master pax vobis, peace be unto you Luk. 24.36.
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& yet sometimes also vae vobis, woe be vnto you. Matt. 23.13. Let vs sometimes be like that soft voice wherin God came 1. Reg. 19.12. and yet sometimes also like Iohn Baptist the voices of criers or crying voices in the wildernes of this world Math. 3.3. Let vs sometimes bee like Barnabas sons of Consolatiō. Act. 4.36. and yet sometimes also like Iames & Iohn NONLATINALPHABET the sons of thunder Mark. 3.17.
& yet sometime also vae vobis, woe be unto you. Matt. 23.13. Let us sometime be like that soft voice wherein God Come 1. Reg. 19.12. and yet sometime also like John Baptist the voices of criers or crying voices in the Wilderness of this world Math. 3.3. Let us sometime be like Barnabas Sons of Consolation. Act. 4.36. and yet sometime also like James & John the Sons of thunder Mark. 3.17.
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Lastly let vs sometimes come with Ionas in my text with a sōge of mercy as in the first part of his sermō yet 40. daies: and yet sometimes also with a songe of iudgment as it followeth in the second and Niniveh shalbe destroied.
Lastly let us sometime come with Ionas in my text with a song of mercy as in the First part of his sermon yet 40. days: and yet sometime also with a song of judgement as it follows in the second and Nineveh shall destroyed.
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For wheras our Prophet here setteth downe, that after the space of 40. daies, Niniveh shoulde bee destroied, it is manifest in the last verse of this 3. chapter that God repented of this evil which he had purposed to do vnto it, & he did it not.
For whereas our Prophet Here sets down, that After the Molle of 40. days, Nineveh should be destroyed, it is manifest in the last verse of this 3. chapter that God repented of this evil which he had purposed to do unto it, & he did it not.
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For answere where vnto we must observe, that some of the auncient fathers in the primitiue church haue bin of this opinion, that by Niniveh here is vnderstood, the sin & iniquity of the people of Niniveh. As if the Prophet had said, Yet forty daies & Niniveh shal be destroied, that is, not the mē, the wals,
For answer where unto we must observe, that Some of the ancient Father's in the primitive Church have been of this opinion, that by Nineveh Here is understood, the since & iniquity of the people of Nineveh. As if the Prophet had said, Yet forty days & Nineveh shall be destroyed, that is, not the men, the walls,
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& the buildings of Niniveh, but the sins & transgressiōs of Niniveh; the sinful city shal become an holy city, the idolatrous people a sāctified people, the height of their impietie shalbe destroied by the teares of their penitēcy.
& the buildings of Nineveh, but the Sins & transgressions of Nineveh; the sinful City shall become an holy City, the idolatrous people a sanctified people, the height of their impiety shall destroyed by the tears of their Penitency.
Either when he punisheth the men for sins cōmitted, as he did the Sodomites Gen. 19.25. or when he destroyeth the sins of mē through their vnfeined repentāce, as in these Ninivits.
Either when he Punisheth the men for Sins committed, as he did the Sodomites Gen. 19.25. or when he Destroyeth the Sins of men through their unfeigned Repentance, as in these Ninivites.
But saving the iudgmēt of so learned a father (whom notwithstanding of alother of the fathers generally for his interpretatiōs of the Scripture I hould to bee most worthy of reverence) I rather fasten vppon another interpretation of these wordes.
But Saving the judgement of so learned a father (whom notwithstanding of alother of the Father's generally for his interpretations of the Scripture I hold to be most worthy of Reverence) I rather fasten upon Another Interpretation of these words.
Witnes that one place insteede of all, in the prophecie of Ieremy, I will speake (saith the Lord) suddenly against a natiō, against a kingdom, to plucke it vp and to roote it out, and to destroy it.
Witness that one place instead of all, in the prophecy of Ieremy, I will speak (Says the Lord) suddenly against a Nation, against a Kingdom, to pluck it up and to root it out, and to destroy it.
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But if this nation against whō I haue pronounced, turne from their wickednes: I vvill repent of the plague that I thought to bring vpon them. Ier. 18.7.8. There you see, the condition is set down in expresse words.
But if this Nation against whom I have pronounced, turn from their wickedness: I will Repent of the plague that I Thought to bring upon them. Jeremiah 18.7.8. There you see, the condition is Set down in express words.
When Abimelech the king of Gerar, had tooke vnto him Sara, the wife of Abrahā: God said vnto him, thou art but a dead mā because of the woman which thou haste taken. Genes. 20.3. Here the iudgement seemeth absolute.
When Abimelech the King of Gerar, had took unto him Sarah, the wife of Abrahā: God said unto him, thou art but a dead man Because of the woman which thou haste taken. Genesis. 20.3. Here the judgement seems absolute.
to set his house in order, for hee should die & not liue, Es. 38.1. What speech can be more absolute thē this? And yet we must needs confesse, that this condition is therein contained:
to Set his house in order, for he should die & not live, Es. 38.1. What speech can be more absolute them this? And yet we must needs confess, that this condition is therein contained:
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and yet when he confessed, that in this he had sinned against the Lorde (a condition no doubt in the former iudgment implyed) it was tould him by Nathan, that the Lord had put away his sin and he should not die: vers.
and yet when he confessed, that in this he had sinned against the Lord (a condition no doubt in the former judgement employed) it was told him by Nathan, that the Lord had put away his since and he should not die: vers.
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The like course, in some proportion, doeth the Lorde of heaven and earth take with his citty Niniveh: he first displaieth his white flag of mercie, not for a day with Tamberlaine, but evē for 40, daies togither:
The like course, in Some proportion, doth the Lord of heaven and earth take with his City Nineveh: he First displayeth his white flag of mercy, not for a day with Tamberlaine, but even for 40, days together:
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whereat if they wil not yeeld, they shall beholde the red flag of his severity, nay the blacke flag of his irrevocable iudgement, denouncing their vtter overthrowe and destruction.
whereat if they will not yield, they shall behold the read flag of his severity, nay the black flag of his irrevocable judgement, denouncing their utter overthrow and destruction.
For the saying is most true, Laesa patientia fit furor, the patience of the Lord too sarre provoked, is turned into fury. Seravenit, sed certa venit vindicta:
For the saying is most true, Laesa patientia fit Furor, the patience of the Lord too sarre provoked, is turned into fury. Seravenit, sed Certa venit Vindictae:
yet at the last, as hee speaketh by the Prophet, he will overturne, overturne, overturne, Ezech. 21.27. Where, by thrice repeating of the word, is vnderstood an absolute destruction and desolation indeed. Pliny in his 8. lib. and 7. cap. and Aristotle in 9. lib. & 46. cap.
yet At the last, as he speaks by the Prophet, he will overturn, overturn, overturn, Ezekiel 21.27. Where, by thrice repeating of the word, is understood an absolute destruction and desolation indeed. pliny in his 8. lib. and 7. cap. and Aristotle in 9. lib. & 46. cap.
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His very nature and essence is, to bee A God ful of compassion and mercy, flow to anger, and of great kindnes. Psal. 103.8. Hee susteineth many wrongs of the sons of men:
His very nature and essence is, to be A God full of compassion and mercy, flow to anger, and of great kindness. Psalm 103.8. He sustaineth many wrongs of the Sons of men:
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his mercy & truth do meete togither, his righteousnes and peace doe kisse each other. Mercy going before with a pax vobis, peace vnto thē that accept it:
his mercy & truth do meet together, his righteousness and peace do kiss each other. Mercy going before with a pax vobis, peace unto them that accept it:
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& that al the imaginatiōs of the thoughts of his hart were onely evill continually. Gen. 6.5. Hee did by a mightie flowd destroy everie thing that was on the earth from man to beast. Gen. 7.23.
& that all the Imaginations of the thoughts of his heart were only evil continually. Gen. 6.5. He did by a mighty flowed destroy every thing that was on the earth from man to beast. Gen. 7.23.
but continuing it selfe barren, & making also the groūd barren round about it, the Lorde wil no lōger beare with it, it must be destroied, it must be cut downe. Luk. 13.7.
but Continuing it self barren, & making also the ground barren round about it, the Lord will no longer bear with it, it must be destroyed, it must be Cut down. Luk. 13.7.
So did he deale with those Aegyptians of old, he sent Moses & Aaron to instruct them, who wrought diverse signes and miracles among them to win them to repentance:
So did he deal with those egyptians of old, he sent Moses & Aaron to instruct them, who wrought diverse Signs and Miracles among them to win them to Repentance:
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So did he deale with his owne cittie, hee sent Prophets & teachers early & late, to wooe her to Christ as the spouse to her bridegrome, he sent his owne sonne to winne her from her sin:
So did he deal with his own City, he sent prophets & Teachers early & late, to woo her to christ as the spouse to her bridegroom, he sent his own son to win her from her since:
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Now the greatnes of this iudgment, is here further amplified, frō the place against which it is denounced, beeing Niniveh, no petty towne of the nations, no obscure place of the worlde, no little village or hamlet of the East, no smal citty in Assyria, as Bethlem was in Iuda: but a greate and excellent city of three daies iourney, even then one of the greatest citties in the world.
Now the greatness of this judgement, is Here further amplified, from the place against which it is denounced, being Nineveh, no Petty town of the Nations, no Obscure place of the world, no little village or hamlet of the East, no small City in Assyria, as Bethlehem was in Iuda: but a great and excellent City of three days journey, even then one of the greatest cities in the world.
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Her wals were in height an hundred feete, in breadth sufficiently capeable to receaue three carts on a row, in compasse 400. miles, adorned with a thousand & fiue hundred towers, wherof the height of every on was two hundred feete a peece.
Her walls were in height an hundred feet, in breadth sufficiently capable to receive three carts on a row, in compass 400. miles, adorned with a thousand & fiue hundred towers, whereof the height of every on was two hundred feet a piece.
The state of it very commēdable, beeing ruled by a king and his nobles, Ion. 3.7. The people of it almost innumerable, seeing there were six score thousand infāts, that could not discerne betweene their right hand and their left. Ion. 4.11.
The state of it very commendable, being ruled by a King and his Nobles, Ion. 3.7. The people of it almost innumerable, seeing there were six score thousand Infants, that could not discern between their right hand and their left. Ion. 4.11.
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as the Hebrew word whence it is deriued importeth. Not only a great citty as Moses calleth it, Gen. 10.12. but a great & excellent city, or a citty great vnto God, as our Prophet calleth it, ô herein is the iudgemēt aggravated!
as the Hebrew word whence it is derived imports. Not only a great City as Moses calls it, Gen. 10.12. but a great & excellent City, or a City great unto God, as our Prophet calls it, o herein is the judgement aggravated!
This excellent and famous and renowned Niniveh, this large and spacious & populous Niniveh, this faire and glorious & goodly Niniveh shalbe destroyed. Niniveh that imperial commaunder of all the Easterne partes, that lifted her head aboue the nations, that dwelt in confidence and said, I am and there is none besides me, Niniveh shalbe destroied. Niniveh in times past highly renowned, prowde of her wals and bul-warks, puft vp in the wealthines of her inhabitants,
This excellent and famous and renowned Nineveh, this large and spacious & populous Nineveh, this fair and glorious & goodly Nineveh shall destroyed. Nineveh that imperial commander of all the Eastern parts, that lifted her head above the Nations, that dwelled in confidence and said, I am and there is none beside me, Nineveh shall destroyed. Nineveh in times passed highly renowned, proved of her walls and bulwarks, puffed up in the wealthiness of her inhabitants,
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& the goodlines of her buildings, Niniveh shal be destroyed. Niniveh the mother city of Assyria, the Metropolis of the Country, the golden heade of the picture, the glory of the earth, the seat of the Empire, the Lady of the East, the Queene of nations, the riches of the world, Niniueh shalbe destroied.
& the goodliness of her buildings, Nineveh shall be destroyed. Nineveh the mother City of Assyria, the Metropolis of the Country, the golden head of the picture, the glory of the earth, the seat of the Empire, the Lady of the East, the Queen of Nations, the riches of the world, Nineveh shall destroyed.
that shee so great and excellent, so famous & renowed citty, should haue so severe a iudgment, denounced against her from the Lord? For answere whervnto J must confesse that the sinnes,
that she so great and excellent, so famous & renowned City, should have so severe a judgement, denounced against her from the Lord? For answer whereunto J must confess that the Sins,
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That this city was given to idolatry, it appeareth in the second booke of Kings where it is said that Senacherib was worshipping his false God, in the temple of Niniveh,
That this City was given to idolatry, it appears in the second book of Kings where it is said that Sennacherib was worshipping his false God, in the temple of Nineveh,
2. King. 19.37, And if yee looke but into the third chap. of the Prophecy of Nahum; you shall finde other sins of this cittie there reckoned vp by the prophet.
2. King. 19.37, And if ye look but into the third chap. of the Prophecy of Nahum; you shall find other Sins of this City there reckoned up by the Prophet.
because in their repentance (as anone by Gods grace ye shall hear) mention is made of suppressing these sinnes, of suppressing their infidelitie, by beleeving in God, of suppressing their gluttony by proclaiming a fast, of suppressing their pride by putting on sack-cloath frō the greatest vnto the least.
Because in their Repentance (as anon by God's grace you shall hear) mention is made of suppressing these Sins, of suppressing their infidelity, by believing in God, of suppressing their gluttony by proclaiming a fast, of suppressing their pride by putting on Sackcloth from the greatest unto the least.
But that one place is insteede of al the rest, to declare the sinne of Niniveh, it is in the beginning of this prophecie of Ionas: where it is said that the wickednes of this people vvas come vppe before the Lorde, where the name of VVickednes in the original (as the learned note) signifieth the greatest extremity that can be,
But that one place is instead of all the rest, to declare the sin of Nineveh, it is in the beginning of this prophecy of Ionas: where it is said that the wickedness of this people was come up before the Lord, where the name of VVickednes in the original (as the learned note) signifies the greatest extremity that can be,
For howsoever her state was most powerfull, her gouernment most excellent, her wals most statelie, her towers most high, her citizens most wealthy, her name most renowned, her people almost innumerable:
For howsoever her state was most powerful, her government most excellent, her walls most stately, her towers most high, her Citizens most wealthy, her name most renowned, her people almost innumerable:
Iericho the city of palme-trees as she is called. Deut. 34.3. beeing withal a wicked and vncircūcised citty, idolatrous in the worship of God, and hostile to his people, had a lamentable ende.
Jericho the City of Palm trees as she is called. Deuteronomy 34.3. being withal a wicked and uncircumcised City, idolatrous in the worship of God, and hostile to his people, had a lamentable end.
For loe the men of armes, at the Lords appointment, vtterly destroied al that was in it, both man & woman, young and olde, beasts and cattel, oxen & asses, with the edge of the sword, Ios. 6.21.
For lo the men of arms, At the lords appointment, utterly destroyed all that was in it, both man & woman, young and old, beasts and cattle, oxen & asses, with the edge of the sword, Ios. 6.21.
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and the cage of every vncleane and hateful bird. Revel. 18.2. Nay Ierusaleus though the perfection of beauty, and ioye of the whole earth, Lament. 2.15.
and the cage of every unclean and hateful bird. Revel. 18.2. Nay Ierusaleus though the perfection of beauty, and joy of the Whole earth, Lament. 2.15.
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neither in their houses, wals, bulwarkes, turrets, nor in the altars, sanctuary, or temple, the old, the young, the matrones, the virgins, the infantes, the princes, the priests, the Prophets,
neither in their houses, walls, bulwarks, turrets, nor in the Altars, sanctuary, or temple, the old, the young, the matrons, the Virgins, the Infants, the Princes, the Priests, the prophets,
shal vndoubtedly feele him in the other, in receiuing a perpetual iudgment to their confusion. And so much be spoken concerning this second circumstaunce, of the first general parte.
shall undoubtedly feel him in the other, in receiving a perpetual judgement to their confusion. And so much be spoken Concerning this second circumstance, of the First general part.
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Jhad thought (Right Honorable, right worshipfull & dearly beloued in Christ Iesus) when I first made choice of this text to haue applied this sermon of Ionas to this renowned city of London being the Metropolu of al England as Niniveh was of Assyria, because in my simple iudgment this argument heere handled may very wel befit this place & these times.
Jhad Thought (Right Honourable, right worshipful & dearly Beloved in christ Iesus) when I First made choice of this text to have applied this sermon of Ionas to this renowned City of London being the Metropolu of all England as Nineveh was of Assyria, Because in my simple judgement this argument Here handled may very well befit this place & these times.
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But considering with my selfe that many of this greate assembly are inhabitants of other places of this land, I doe rather thinke it best to apply it to the people of England in general;
But considering with my self that many of this great assembly Are inhabitants of other places of this land, I do rather think it best to apply it to the people of England in general;
If ever there were nation or kingdome vnder the cope of heauē, to whō the Lord hath manifested himselfe to be a God of much patience & long suffering:
If ever there were Nation or Kingdom under the cope of heaven, to whom the Lord hath manifested himself to be a God of much patience & long suffering:
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How hath hee desired Englands salvation, how hath he waited for her conversion, how hath he sought to win and wooe her to contrition? He hath sent her not one Ionas, one time,
How hath he desired Englands salvation, how hath he waited for her conversion, how hath he sought to win and woo her to contrition? He hath sent her not one Ionas, one time,
Neuer did any father so long indure, the vntoward linesse of a wicked sonne, neuer did anie Prince so long suffer, the rebellions of a disloyall subiect, neuer did any Lorde so long forbear, the punishment of a negligent servant, never did any husband so long sustaine the iniuries of a levvde-living wise,
Never did any father so long endure, the untoward linesse of a wicked son, never did any Prince so long suffer, the rebellions of a disloyal Subject, never did any Lord so long forbear, the punishment of a negligent servant, never did any husband so long sustain the injuries of a levvde-living wise,
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His mercie & forbearance to the Israclits, was nothing, in respect of that he hath shewed to vs the people of England. He hath delivered vs from the spiritual darknesse of Aegypt, the palpable obscuritie of ignorance and superstitiō.
His mercy & forbearance to the Israclits, was nothing, in respect of that he hath showed to us the people of England. He hath Delivered us from the spiritual darkness of Egypt, the palpable obscurity of ignorance and Superstition.
enmity & dissention, fraud and dissimulation, covetousnes and oppression, pride & ambition, adusterie and fornication, svvearing and forswearing, lying and stealing & the like, al which had long since pulled downe the heavy wrath of God and his iust iudgements vpon vs:
enmity & dissension, fraud and dissimulation, covetousness and oppression, pride & ambition, adusterie and fornication, swearing and forswearing, lying and stealing & the like, all which had long since pulled down the heavy wrath of God and his just Judgments upon us:
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You know that pride, & fulnes of bread, aboundance of idlenes, and no stretching forth of handes vnto the poore, vvere the very capital and head sinnes, which did even vvrest and wring from the Lorde, his heavie and fearefull iudgment on Sodome and Gomor. Ezech. 16.49.
You know that pride, & fullness of bred, abundance of idleness, and no stretching forth of hands unto the poor, were the very capital and head Sins, which did even wrest and wring from the Lord, his heavy and fearful judgement on Sodom and Gomor. Ezekiel 16.49.
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and no lesse measure, reigne & revel in England what other sequele thē is to be feared, thē that the Lord should shower downe his plagues and iudgements vpon vs, in as great measure as ever he did vpon thē? For he is the same God now,
and no less measure, Reign & revel in England what other sequel them is to be feared, them that the Lord should shower down his plagues and Judgments upon us, in as great measure as ever he did upon them? For he is the same God now,
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We read of three greivous punishments, which the Lord threatneth to bring vpon his people for their sinnes I wall consume them, saith he, by pestilence, by famine,
We read of three grievous punishments, which the Lord threatens to bring upon his people for their Sins I wall consume them, Says he, by pestilence, by famine,
Beholdnow the axe of this anger is put to the root of the tree, his fan is in his land to purge his flore, his fire is kindled, his bow is ready bent, the arrows of his vengance are ready drawn to the head,
Beholdnow the axe of this anger is put to the root of the tree, his fan is in his land to purge his flore, his fire is kindled, his bow is ready bent, the arrows of his vengeance Are ready drawn to the head,
The yeares are not yet many, nor the time long, since the inscriptions on your dores without, were as evident testimonies of the destroying Angel of the Lord within:
The Years Are not yet many, nor the time long, since the inscriptions on your doors without, were as evident testimonies of the destroying Angel of the Lord within:
since the arrow that flieth by day, the pestilence that vvalketh in the darknesse & the plague that destroyeth at noone day, devoured many thousands in this citty,
since the arrow that flies by day, the pestilence that walk in the darkness & the plague that Destroyeth At noon day, devoured many thousands in this City,
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it is sufficient hould new thy hand 2. Sam. 24.16. A mā might haue wādred about our conntry, as Diogenes sometimes did about Athens, with a candle and lanterne in his hād at noone-day:
it is sufficient hold new thy hand 2. Sam. 24.16. A man might have wandered about our country, as Diogenes sometime did about Athens, with a candle and lantern in his hand At noonday:
Finally the yeares are not yet many, nor the time longe, since the sword of a forraine foe, hath bin shaken at our lād, threatning an overthrowe of the same:
Finally the Years Are not yet many, nor the time long, since the sword of a foreign foe, hath been shaken At our land, threatening an overthrow of the same:
Great was the glory, & glorious the light, which the Church of God sometimes had in Asia the lesse, at what time the blessed Evāgelist St. Iohn & Policarpus, & many other schollers of the Apostles floorished there.
Great was the glory, & glorious the Light, which the Church of God sometime had in Asia the less, At what time the blessed Evāgelist Saint John & Polycarp, & many other Scholars of the Apostles floorished there.
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But for the sinnes & iniquities, of the inhabitāta of those places, were not the bright shining lamps of religion quite extinguished among them, was not the light of the Gospell quite taken from them and since removed into the West? Nay the citty Rome was once the mirrour of nations, the glory of the world, the wōder of the West, the sanctuary of religiō, the very habitation of true piety,
But for the Sins & iniquities, of the inhabitanta of those places, were not the bright shining lamps of Religion quite extinguished among them, was not the Light of the Gospel quite taken from them and since removed into the West? Nay the City Room was once the mirror of Nations, the glory of the world, the wonder of the West, the sanctuary of Religion, the very habitation of true piety,
least the Lord deprive vs of so great a blessing, & giue it to Tartarians and Moores wilde and savage people, that wil with greater alacrity receive it,
lest the Lord deprive us of so great a blessing, & give it to Tartarians and Moors wild and savage people, that will with greater alacrity receive it,
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as it was tolde the Angell of the Church of Ephesus, that our candle sticke shalbe removed, Revel. 2.5. Least the Arke of God bee taken from vs, as it was from the Israelits, 1. Sam. 4.12.
as it was told the Angel of the Church of Ephesus, that our candle stick shall removed, Revel. 2.5. lest the Ark of God be taken from us, as it was from the Israelites, 1. Sam. 4.12.
& iudgest thy selfe vnworthy of everlasting life, loe J will take it away, and giue it to a barbarous nation, that shal bring forth the frūits therof, Math. 21.43.
& Judges thy self unworthy of everlasting life, lo J will take it away, and give it to a barbarous Nation, that shall bring forth the frunits thereof, Math. 21.43.
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Yet the Lord wooeth England & London, as he did Ephraim and Iuda: O England what shal I do vnto thee, O London how shal I intreate thee? O then let vs imbrace the riches of his bountifullnesse, & his exceeding patience:
Yet the Lord wooeth England & London, as he did Ephraim and Iuda: Oh England what shall I do unto thee, Oh London how shall I entreat thee? O then let us embrace the riches of his bountifullnesse, & his exceeding patience:
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if yee wil not repent, not only Niniveh but the rest of the land also shalbe quite defaced: O then let vs al, with Niniveh in my text, repent vs of our sinnes, beleeue in God. proclaime a fast,
if ye will not Repent, not only Nineveh but the rest of the land also shall quite defaced: Oh then let us all, with Nineveh in my text, Repent us of our Sins, believe in God. proclaim a fast,
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Now followeth the consideration of the second parte in the next words, to wit the Ninivites repentaunce; wherof a word or two and so I will commit you to God:
Now follows the consideration of the second part in the next words, to wit the Ninevites Repentance; whereof a word or two and so I will commit you to God:
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Heere is the fruite and effect which this Sermon wrought in the Ninivites, described as I toulde you before in these 4. circumstances, 1. By their faith, which was not fruitlesse soe the people of Niniveh beleeued God 2. By their fasting, which was not private, and proclaimed a fast, 3, By their attire, which was not costly, and put on sackcloth, 4. By their number, which were not few, from the greatest to the least.
Here is the fruit and Effect which this Sermon wrought in the Ninevites, described as I told you before in these 4. Circumstances, 1. By their faith, which was not fruitless so the people of Nineveh believed God 2. By their fasting, which was not private, and proclaimed a fast, 3, By their attire, which was not costly, and put on Sackcloth, 4. By their number, which were not few, from the greatest to the least.
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And J must confesse that my meditations haue beene so farre inlarged in this second point, that (the time beeing almost past and the weather so sodainely vnseasonable) I shall not now deliver, without offēding your patience, the on quarter of that which I had purposed.
And J must confess that my meditations have been so Far enlarged in this second point, that (the time being almost past and the weather so suddenly unseasonable) I shall not now deliver, without offending your patience, the on quarter of that which I had purposed.
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if they did not repent, as if God himselfe had spoken it vnto them. Thus faith commeth, by hearing, & hearing by the word of God, Rom. 10.17. A notable ground-worke & sure foundation of their repentaunce, quo sublato, omne quod super struitur destruitur adificium.
if they did not Repent, as if God himself had spoken it unto them. Thus faith comes, by hearing, & hearing by the word of God, Rom. 10.17. A notable groundwork & sure Foundation of their Repentance, quo Sublato, omne quod super struitur destruitur adificium.
For as the blessed Apostle speaketh, Hee that cōmeth to God must first beleeue that God is, Heb, 11.6. VVithout this faith it is vnpossible to please God, & what soever is not of this faith is sin. Rom. 14.23.
For as the blessed Apostle speaks, He that comes to God must First believe that God is, Hebrew, 11.6. Without this faith it is unpossible to please God, & what soever is not of this faith is since. Rom. 14.23.
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By how much the more it augmenteth the commendation of these Ninivites whose faith was the first stone in their spiritual building, their first step in their Christiā race, their first link in their goldē chaine of Christianity, the first signe of their new conversion, the first degree in their holy conversation, the first ron̄d in their Iacobs ladder, wher by they ascēded vp into the presence of the Lorde a strāge & a wōderful matter, that is here said of this heathnish & idolatrous people of Niniveh, that they beleeved God. Where some thing was expected, there nothing is to be foūd,
By how much the more it Augmenteth the commendation of these Ninevites whose faith was the First stone in their spiritual building, their First step in their Christian raze, their First link in their golden chain of Christianity, the First Signen of their new conversion, the First degree in their holy Conversation, the First ronnd in their Iacobs ladder, where by they ascended up into the presence of the Lord a strange & a wondered matter, that is Here said of this Heathenish & idolatrous people of Nineveh, that they believed God. Where Some thing was expected, there nothing is to be found,
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the fatted soile is become barrē, and the barten ground be areth much encrease, the natural oliue is withered away & the wild oliue is become fruitfull:
the fatted soil is become barren, and the Barten ground be areth much increase, the natural olive is withered away & the wild olive is become fruitful:
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and the Ninivites that were Gentiles in the flesh, that were called the vncircumcision, alients from the cōmon wealth of Israell, strangers from the covenant of promise, they are found faithful.
and the Ninevites that were Gentiles in the Flesh, that were called the uncircumcision, aliens from the Common wealth of Israel, Strangers from the Covenant of promise, they Are found faithful.
Novve because Faith without good vvorkes is but a dead faith, and the Devils faith, as St. Iames calleth it. Jac. 2. Faith in them (which if it be a true faith is never solitary in any) bringeth foorth the good worke of fasting.
Now Because Faith without good works is but a dead faith, and the Devils faith, as Saint James calls it. Jacob 2. Faith in them (which if it be a true faith is never solitary in any) brings forth the good work of fasting.
Faith as the tree is first planted, fasting as the fruite groweth theron, faith goeth before as a cause of fasting, fasting followeth after as an effect of faith. And they proclaimed a fast.
Faith as the tree is First planted, fasting as the fruit grows theron, faith Goes before as a cause of fasting, fasting follows After as an Effect of faith. And they proclaimed a fast.
Not a contentious fast, as their was, who fasted to strife and debate Esa. 58.4. Not an Hypocriticall fast, as their was who disfigured their faces, that they might be seene of men to fast Mat. 6.16. Not a meritorious fast, as their was, who had thought, by this meanes to haue merited something at the hands of God Zach. 7.5. Not a superstitious fast, as the fast of the Papists is, who hold it noe lesse then damnation, on certaine daies to cate the least bit of flesh:
Not a contentious fast, as their was, who fasted to strife and debate Isaiah 58.4. Not an Hypocritical fast, as their was who disfigured their faces, that they might be seen of men to fast Mathew 6.16. Not a meritorious fast, as their was, who had Thought, by this means to have merited something At the hands of God Zach 7.5. Not a superstitious fast, as the fast of the Papists is, who hold it no less then damnation, on certain days to cate the least bit of Flesh:
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and most delicious fish, thet the farthest seas can afford-But the Fast of Niniveh was an orderly fast, it was a publike fast, it was an absolute fast, it was a religious fast. Orderly, because not seditiously vnder taken by the multitude,
and most delicious Fish, thet the farthest Seas can afford-But the Fast of Nineveh was an orderly fast, it was a public fast, it was an absolute fast, it was a religious fast. Orderly, Because not seditiously under taken by the multitude,
Absolute, because they did not, with the Carthusian monkes & others of the like sort, for beare flesh, & feede on dainty fish, and svvill in their booles of wine:
Absolute, Because they did not, with the Carthusian Monks & Others of the like sort, for bear Flesh, & feed on dainty Fish, and svvill in their booles of wine:
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so sincerely performed,) cannot chuse but be a great meanes, to weaken the power of the great Dragon the olde Serpent, and quench al the fierie dartes of the Devill as St. Ierome speaketh.
so sincerely performed,) cannot choose but be a great means, to weaken the power of the great Dragon the old Serpent, and quench all the fiery darts of the devil as Saint Jerome speaks.
This is the token of humility, and extinguisher of lusts, as Avgustine tearmeth it. This is the rooter out of all transgressions, as St. Bernard vsually defineth it.
This is the token of humility, and extinguisher of Lustiest, as Augustine termeth it. This is the rooter out of all transgressions, as Saint Bernard usually defineth it.
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This was the means which the Israelits vsed, whē they were distresled for the slaughter of their men by the Beniamites: they wept and fasted al the day vnto the evening Iudg. 20.26. this was the meanes which Iehoshophat vsed, whē his enimies came against him to battell:
This was the means which the Israelites used, when they were distresled for the slaughter of their men by the Benjaminites: they wept and fasted all the day unto the evening Judges 20.26. this was the means which Iehoshophat used, when his enemies Come against him to battle:
He proclaimed a fast throughout all Iudah 2. Chro. 20.3. This was the means which David vsed, whē his child was sicke, he fasted and lay al night vpon the earth. 2. Sam, 12.16.
He proclaimed a fast throughout all Iudah 2. Chro 20.3. This was the means which David used, when his child was sick, he fasted and lay all night upon the earth. 2. Sam, 12.16.
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Finally this was the meanes which the Ninivites vsed in my text being terrified with the iudgment denoūced by the Prophet they beleeued God, and proclaimed a fast.
Finally this was the means which the Ninevites used in my text being terrified with the judgement denounced by the Prophet they believed God, and proclaimed a fast.
Now the 3 circumstāce, that setteth down what effect this sermon wrought in them, was their attire, which was not costly, they put on sackcloth. Ahabit very fit to expresle the humility of the mind,
Now the 3 circumstance, that sets down what Effect this sermon wrought in them, was their attire, which was not costly, they put on Sackcloth. Ahabit very fit to expresle the humility of the mind,
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& cryed a great cry and a bitter, in the midst of the citty. Hest. 4.1. Witnes David, who, in sign of his sorrow for Abner, commaunded the people to rent their clothes, & to put on sackcloth. 2. Sam. 3.31.
& cried a great cry and a bitter, in the midst of the City. Hest. 4.1. Witness David, who, in Signen of his sorrow for Abner, commanded the people to rend their clothes, & to put on Sackcloth. 2. Sam. 3.31.
The last circumstance (for I cannot stand to amplifie any) wherin these Ninivets repentance is discribed, is taken from their nūber, which were not fewe, from the greatest vnto the least.
The last circumstance (for I cannot stand to amplify any) wherein these Ninevites Repentance is described, is taken from their number, which were not few, from the greatest unto the least.
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For it is not one of a house, or some few of a family, or some of the better sorte of the people, that thus were ready to humble themselves before the Lord:
For it is not one of a house, or Some few of a family, or Some of the better sort of the people, that thus were ready to humble themselves before the Lord:
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but all in general, & every on in particular, from the eldest father, to the youngest suckling, from the greatest potentate to the meanest peysant, of what sex, estate,
but all in general, & every on in particular, from the eldest father, to the youngest suckling, from the greatest potentate to the Meanest peysant, of what sex, estate,
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I might here iustly take occasion to speake of the duty of superiour magistrats, vvho may be here vnderstood by the greatest, as also of inferiour subiectes, who are specified by the least: how they should,
I might Here justly take occasion to speak of the duty of superior Magistrates, who may be Here understood by the greatest, as also of inferior Subjects, who Are specified by the least: how they should,
as at al times so especially in the times of common calamities, with a mutual consent, cast down themselues in a generall humiliation before the highest.
as At all times so especially in the times of Common calamities, with a mutual consent, cast down themselves in a general humiliation before the highest.
Let it be sufficiēt for our instructiō, that seeing these Ninivits did so vniversally performe this, that without doubt, they shall rise vp in iudgmēt against vs at the last day,
Let it be sufficient for our instruction, that seeing these Ninivites did so universally perform this, that without doubt, they shall rise up in judgement against us At the last day,
so in the commonwealth of Niniveh, vvhich was abodie politicke, the Magistrates and governers themselues were not only throughly warmed with the heate of devotion:
so in the commonwealth of Nineveh, which was abodie politic, the Magistrates and Governors themselves were not only thoroughly warmed with the heat of devotion:
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O what a goodly sight was this? O howe was it possible but that such a general cry and consent as this soe vniversal a humiliation, should be acceptable vnto the Lord? For if he hath promised, that were two or three are gathered togither in his name, he wilbe in the midst of them, Math. 18.20.
O what a goodly sighed was this? O how was it possible but that such a general cry and consent as this so universal a humiliation, should be acceptable unto the Lord? For if he hath promised, that were two or three Are gathered together in his name, he will in the midst of them, Math. 18.20.
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Thus you see (Right Honorable, Right worshipfull most deare and blessed brethren) what a plentiful harvest, cōmeth af a little seed sowen, what goodly rivers ishue from a little fountaine, what rare & singular effects, are wrought in these Ninivits, by a few words spoken by the Prophet Ionas. Shall I here commende the Prophets eloquēce, who,
Thus you see (Right Honourable, Right worshipful most deer and blessed brothers) what a plentiful harvest, comes of a little seed sown, what goodly Rivers ishue from a little fountain, what rare & singular effects, Are wrought in these Ninivites, by a few words spoken by the Prophet Ionas. Shall I Here commend the prophets eloquence, who,
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like a good oratour, did so rule and raigne in their minds, that as it was said of Hercules Celticus, the eares of his auditors, were tied with a chaine, to the tip of his tongue? Or shall I attribute it to the soft,
like a good orator, did so Rule and Reign in their minds, that as it was said of Hercules Celticus, the ears of his Auditors, were tied with a chain, to the tip of his tongue? Or shall I attribute it to the soft,
& gentle disposition of these Ninivites, vvho so easily yeelded at the soūd of the Prophets voice? Or rather shal I not here admire, at the powerfull operatiō of the word of God, that beeing delivered by the voice of on man,
& gentle disposition of these Ninevites, who so Easily yielded At the found of the prophets voice? Or rather shall I not Here admire, At the powerful operation of the word of God, that being Delivered by the voice of on man,
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like the snow & rayn never returneth voide, but prospereth in the thing wher vnto it is sent. Es. 55.11. This is that word, which is the power of God vnto salvation. Rom. 1.16. This is that word, that is like a fire & a hammer that breaketh the stone.
like the snow & rain never returns void, but prospereth in the thing where unto it is sent. Es. 55.11. This is that word, which is the power of God unto salvation. Rom. 1.16. This is that word, that is like a fire & a hammer that breaks the stone.
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This is that worde, that is mightly through God, to cast downe houldes and to overthrow everie high thing, that is exalted against the knowledg of God,
This is that word, that is mightily through God, to cast down holds and to overthrow every high thing, that is exalted against the knowledge of God,
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Finally this is that worde, which made the disciples harts to burne within them, while they talked with Christ. Luk. 24.32. Which made Felix tremble, Act. 24.26. Which made the Iewes to be pricked in their hartes, Act. 2.37. Which made David confesse, he had sinned against the Lord, 2. Sam, 12.13. Which made the people publicans, and souldiers, aske Iohn Baptist, what they should doe. Luk. 3.14.
Finally this is that word, which made the Disciples hearts to burn within them, while they talked with christ. Luk. 24.32. Which made Felix tremble, Act. 24.26. Which made the Iewes to be pricked in their hearts, Act. 2.37. Which made David confess, he had sinned against the Lord, 2. Sam, 12.13. Which made the people Publicans, and Soldiers, ask John Baptist, what they should do. Luk. 3.14.
Which made Ionas denounce destructiō to Niniveh, and Niniveh to repent, for feare of the destructiō denounced so the message of their overthrow, overthrew the message, the prophecy fell,
Which made Ionas denounce destruction to Nineveh, and Nineveh to Repent, for Fear of the destruction denounced so the message of their overthrow, overthrew the message, the prophecy fell,
O newe and admirable thinge, (saith St. Chrysostome in his 5. Hom. ad populum Antiochenum) the denūciation of death, hath brought forth life, the sentence of the destruction, hath made a nullity in the sentēce:
O new and admirable thing, (Says Saint Chrysostom in his 5. Hom. ad Populum Antiochene) the denunciation of death, hath brought forth life, the sentence of the destruction, hath made a nullity in the sentence:
and yet we lie stil frozen in the dregges of our iniquities? For if we doe but examine our selues by these Ninivits, vve shall finde that our repentance cōmeth farre short of theirs.
and yet we lie still frozen in the dregs of our iniquities? For if we do but examine our selves by these Ninivites, we shall find that our Repentance comes Far short of theirs.
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& God forbid there shoulde bee anye in a Christian commō-wealth, either so wilfully ignorant, as not to beleeue, or so maliciously obstinate, as not to confesse this truth:
& God forbid there should be any in a Christian commonwealth, either so wilfully ignorant, as not to believe, or so maliciously obstinate, as not to confess this truth:
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and yet there are not vvanting amongst vs, and they of great place also it is to bee feared, that saie vvith the foole in the Psalme, There is no God at all.
and yet there Are not wanting among us, and they of great place also it is to be feared, that say with the fool in the Psalm, There is no God At all.
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hovv wonderfully art thou made vvith varietie of faculties, distinction of members, proportion of body, to saie nothing of thy soule a heavenlie creature? And if al this, vvill not make thee confesse there is a God:
how wonderfully art thou made with variety of faculties, distinction of members, proportion of body, to say nothing of thy soul a heavenly creature? And if all this, will not make thee confess there is a God:
Or if thy conscience, bee seared with an hot yron in this world yet be thou well assured, that the vvorme of conscience, that never dyeth, in the worlde to come shal torment thee, in the lake that ever burneth,
Or if thy conscience, be seared with an hight iron in this world yet be thou well assured, that the worm of conscience, that never Dies, in the world to come shall torment thee, in the lake that ever burns,
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Do we in the secōd place with these Ninivites betake our selues to fasting for our sinnes? What then is the cause, that there are so many amongst vs, who like those voluptuous Princes of Israell, doe stretch themselues vpon their beds of ivory,
Do we in the secōd place with these Ninevites betake our selves to fasting for our Sins? What then is the cause, that there Are so many among us, who like those voluptuous Princes of Israel, do stretch themselves upon their Beds of ivory,
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and other instruments of musicke that drinke wine in boles, and annoint themselves vvith sweet ointments, not remembring the afflictiō of poore Ioseph. Amos 6.6. These are the Epicures of the world, who wil rather feasT luxuriouslie with drūkē Holofernes then fast religiously with these godly Ninivites. These are they, whose God is their bellie, vvhose glory is their shame, whose only felicitie consisteth in delicate fare:
and other Instruments of music that drink wine in boles, and anoint themselves with sweet ointments, not remembering the affliction of poor Ioseph. Amos 6.6. These Are the Epicureans of the world, who will rather feasT luxuriouslie with drunken Holofernes then fast religiously with these godly Ninevites. These Are they, whose God is their belly, whose glory is their shame, whose only felicity Consisteth in delicate fare:
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Thirdly do we imitate the Ninivites attire, in clothing our selues in sackcloth and course garments? Howe then commeth it to passe, that the vgly and detestable monster pride, hath so over-run our land:
Thirdly doe we imitate the Ninevites attire, in clothing our selves in Sackcloth and course garments? Howe then comes it to pass, that the ugly and detestable monster pride, hath so overrun our land:
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that al estates, and degrees amōgst vs, are so tainted & infected with this blemish? Noble-men in the courte, Gentlemen in the country, serving men every where, vpstart Swaggerers & cutting Caveliers, who,
that all estates, and Degrees amongst us, Are so tainted & infected with this blemish? Noblemen in the court, Gentlemen in the country, serving men every where, upstarted Swaggerers & cutting Caveliers, who,
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not regarding St. Paules reproofe. 1. Cor. 11.14. nor Absolons iudgement. 2. Sam. 18.9. These are our inventors of newe fashioned garments, our French, our Turkish, our Spanish, our Italian English-men.
not regarding Saint Paul's reproof. 1. Cor. 11.14. nor Absolom judgement. 2. Sam. 18.9. These Are our inventors of new fashioned garments, our French, our Turkish, our Spanish, our Italian Englishmen.
For if we should not cry out against these their foul, & filthy sins they would, on day, cry out before the tribunal seate of God, against them and vs. Good God, that the sonns of Adam, should so farre degenerate frō their father Adam! He good man wos content, with a garment of figg-tree leaues to hid bunakednes. Gen. 3•.
For if we should not cry out against these their foul, & filthy Sins they would, on day, cry out before the tribunal seat of God, against them and us Good God, that the Sons of Adam, should so Far degenerate from their father Adam! He good man wos content, with a garment of Fig tree leaves to hid bunakednes. Gen. 3•.
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Because forrests are sought out, farre and neere, for iuory and citron trees, and all the rocks of Gerulia are searched for sheifishes, that yeeld the purple crimson colour, to make our apparell shew glorious.
Because forests Are sought out, Far and near, for ivory and citron trees, and all the Rocks of Gerulia Are searched for sheifishes, that yield the purple crimson colour, to make our apparel show glorious.
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But ô folly and vanity of advanities saith the same another, euer to think, ōsidering our simple beginning, yt we were sent into the world, to line in pride,
But o folly and vanity of advanities Says the same Another, ever to think, onsidering our simple beginning, that we were sent into the world, to line in pride,
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& humble our selues before him, frō the greatest vnto the least? what thē is the cause, that all of vs yong and old, high and low, haue so erred in our waies:
& humble our selves before him, from the greatest unto the least? what them is the cause, that all of us young and old, high and low, have so erred in our ways:
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What is the cause, that, in this bright sunnshine of the Gospel, such palpable darkenesse of errour & ignorance, such reliques of superstitiō & idolatry, should remaine amongst vs? What is the cause that so many of vs, are meere temporizing newters, luke warme professors,
What is the cause, that, in this bright sunnshine of the Gospel, such palpable darkness of error & ignorance, such Relics of Superstition & idolatry, should remain among us? What is the cause that so many of us, Are mere temporizing newters, lycia warm professors,
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neither hote nor colde like them. Revel. 3.15. halting betweene two opinions, coldlie professing the Religion established, but in hart imbracing Papistical false-hood? What is the cause, that the Iesūites and Seminaries, finde such secret favour amōgst vs:
neither hight nor cold like them. Revel. 3.15. halting between two opinions, coldly professing the Religion established, but in heart embracing Papistical falsehood? What is the cause, that the Iesunites and Seminaries, find such secret favour amongst us:
who, like subtil deceavers, are at open warre on with another, but yet tyed to gither by the tasse like Sampsons Foxes with fire brandes to destroy our Church? What is the cause that,
who, like subtle deceivers, Are At open war on with Another, but yet tied to gither by the tasse like Sampsons Foxes with fire brands to destroy our Church? What is the cause that,
that many come not at all to heare the worde of God or cōming, with the dease adder they stop their eares at the soūd therof or hearing it, bring not forth the fruits of repētāce:
that many come not At all to hear the word of God or coming, with the dease adder they stop their ears At the found thereof or hearing it, bring not forth the fruits of Repentance:
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or repenting for a time, returne at lēght with the dog to his vomit, & the swine vnto her filth? Lastly what is the cause that our land is ful of adulterers, and because of othes the land mourneth, to vse the Prophets words Ier. 23.10.
or repenting for a time, return At length with the dog to his vomit, & the Swine unto her filth? Lastly what is the cause that our land is full of Adulterers, and Because of Oaths the land Mourneth, to use the prophets words Jeremiah 23.10.
that vsurye hath corrupted the rich cormorant, ambitiō the proud Prelate, covetousnes the greedy lawyer, disdaine the scornful courtier, deceit the cunning artificer, & the like.
that Usury hath corrupted the rich cormorant, ambition the proud Prelate, covetousness the greedy lawyer, disdain the scornful courtier, deceit the cunning Artificer, & the like.
that all estates and degrees, are knowen by their several sinnes, as every gentleman by his several cognisance? Is this our vniversall conversion vnto the Lord? is this the fruite of the Gospel? are these the badges of our repētance? Are these the effects, I say not of one sermō as Ionas his was to Niniveh, but of so many thousand sermons, delivered frō time to time vnto vs? Beloved in Christ Iesus, I am verely perswaded, that the immortal seede of Gods word, was never more plentiful sowen since the Apostles time,
that all estates and Degrees, Are known by their several Sins, as every gentleman by his several cognisance? Is this our universal conversion unto the Lord? is this the fruit of the Gospel? Are these the badges of our Repentance? are these the effects, I say not of one sermon as Ionas his was to Nineveh, but of so many thousand Sermons, Delivered from time to time unto us? beloved in christ Iesus, I am verily persuaded, that the immortal seed of God's word, was never more plentiful sown since the Apostles time,
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And yet as Lictantius said, there vvas never lesse wisdome in Greece, then in the time of the 7. wise men: so I seare me it may be to truly said, there was never lesse piety in England, then in this long eontinuance of so many godly and zelous Pastors.
And yet as Lictantius said, there was never less Wisdom in Greece, then in the time of the 7. wise men: so I sear me it may be to truly said, there was never less piety in England, then in this long eontinuance of so many godly and zealous Pastors.
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The Queene of the South, shall rise vp in iudgment, against vs at the last day for she came frō the vttermost part of the earth to heare the wisdōe of Salomō Mat. 12.42.
The Queen of the South, shall rise up in judgement, against us At the last day for she Come from the uttermost part of the earth to hear the wisdone of Salomō Mathew 12.42.
for at the preaching of on Iohn Baptist, they were moued in their minds Luk. 3.14 But let al the Ministers & messengers of God, cry out til they be hoarce against our sins,
for At the preaching of on John Baptist, they were moved in their minds Luk. 3.14 But let all the Ministers & messengers of God, cry out till they be hoarse against our Sins,
before hee bring home one stray sheep to the sheepfold of Christ Iesus? The Ninivits as you haue hard, at one little sermō of a few words, delivered by one Ionas, repēted in sackcloth & ashes, from the greatest to the least, but wee haue hard, not in this place only,
before he bring home one stray sheep to the sheepfold of christ Iesus? The Ninivites as you have hard, At one little sermon of a few words, Delivered by one Ionas, repented in Sackcloth & Ashes, from the greatest to the least, but we have hard, not in this place only,
& yet for al this, where is our faith in beleeving God? wher are the fasts we haue proclaimed? wher is the sackcloth we haue put on? wher are the superiors to designe? where ar the inferiors to put in practise these holy exercises? Lastly al the creaturs of God, shal rise vp at the last day & condēne vs:
& yet for all this, where is our faith in believing God? where Are the fasts we have proclaimed? where is the Sackcloth we have put on? where Are the superiors to Design? where Are the inferiors to put in practise these holy exercises? Lastly all the creatures of God, shall rise up At the last day & condemn us:
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but we only, as the most vnreasonable, & insēsible of al other, cōtinue obstinat & rebellious stil. The heavēs declare the glory of God, the lights obey him with fear, the stars shin in their watch, the moone keeps her appointed seasō, the sū knows his going down, the waters fly at hi rebuke:
but we only, as the most unreasonable, & insensible of all other, continue obstinate & rebellious stil. The heavens declare the glory of God, the lights obey him with Fear, the Stars shin in their watch, the moon keeps her appointed season, the sum knows his going down, the waters fly At him rebuke:
but wee onely, as the most vnreasonable, and insensible of al creatures continue obstinate & rebellious stil. What should I saie more (beloved in Christ lesus) senselesse stones are more obediēt to Gods voice thē we are.
but we only, as the most unreasonable, and insensible of all creatures continue obstinate & rebellious stil. What should I say more (Beloved in christ Jesus) senseless stones Are more obedient to God's voice them we Are.
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Beholde Moses with his rod stroke the rocke but twice, and the vvaters gushed out abundantly. Num. 20.11. but though the God of Moses, strik our stony hatts, twice twenty times, with the hāmer of his word:
Behold Moses with his rod stroke the rock but twice, and the waters gushed out abundantly. Num. 20.11. but though the God of Moses, strike our stony hats, twice twenty times, with the hammer of his word:
yet, where is that penitent Peter amongst vs, J say not, that vveopeth bitterly, but that sheddeth one teare, in remembrance of his transgressions? Behold the stony wals of Iericho, after God had summoned them by his Priests, soūding their trumpets thrice, at the third found, fell flatte vpon the ground. Ios. 6.20.
yet, where is that penitent Peter among us, J say not, that vveopeth bitterly, but that sheds one tear, in remembrance of his transgressions? Behold the stony walls of Jericho, After God had summoned them by his Priests, sounding their trumpets thrice, At the third found, fell flat upon the ground. Ios. 6.20.
none of them could ever moue vs, none of them coulde once awake vs. Isidore in his 12. lib. and 2. cap. de brutis animalibus, reporteth of the yong Lions, that,
none of them could ever move us, none of them could once awake us Isidore in his 12. lib. and 2. cap. de brutis animalibus, Reporteth of the young Lions, that,
but the Lion of the tribe of Iudah Christ Iesus, by preaching of his word, hath roared, not 3. daies alone but more thē 43. yeares togither amōgst vs,
but the lion of the tribe of Iudah christ Iesus, by preaching of his word, hath roared, not 3. days alone but more them 43. Years together amongst us,
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what? is not Christ the same Christ still? is not his Gospel as fruitful, is not his doctrine as effectual, is not his word as powerful now as ever it was? yes my deare brethren.
what? is not christ the same christ still? is not his Gospel as fruitful, is not his Doctrine as effectual, is not his word as powerful now as ever it was? yes my deer brothers.
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But the fault is in vs. Our marble & flinty harts will not be softened, with the sweete shewers of Gods heavenlie word, cōfortably falling down vpō thē:
But the fault is in us Our Marble & flinty hearts will not be softened, with the sweet showers of God's heavenly word, comfortably falling down upon them:
our stiffe & yronsinewed necks, wil not bow with any yoke, either the sweete & easie voke of the Gospel. Mat. 11.30. or the heavy & vnsupportable yoke of the law. Act. 15.10. our faces are like whores forheads, that wil not blush Ier. 3.3. our ears are so deafe, our eies so dry, our senses so dul, our wils so obstinat, our affectiōs so barren, our desires so cold:
our stiff & yronsinewed necks, will not bow with any yoke, either the sweet & easy voke of the Gospel. Mathew 11.30. or the heavy & unsupportable yoke of the law. Act. 15.10. our faces Are like whores foreheads, that will not blush Jeremiah 3.3. our ears Are so deaf, our eyes so dry, our Senses so dul, our wills so obstinate, our affections so barren, our Desires so cold:
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nor the terrible threatnings of Gods iudgments feare vs, nor the continuall preaching of al the creatures of God vnder heavē perswade vs vnto repentice.
nor the terrible threatenings of God's Judgments Fear us, nor the continual preaching of all the creatures of God under heaven persuade us unto repentice.
Nay we are so soundly rocked and lulled a sleepe in the carelesse cradell of security, that neither the goulden bells of Aaron, nor the thundering trump of Esay, nor the well tuned cymballs of Dauid, nor the shril soūd of Gods word, cōtinually ringing in our cares, cā once awake vs. Being herein like to those beares, of whō Selinus writeth, in his 39. chap. qui tam gravi semno premūtur, vt ne vulneribus quidem excitariqucant.
Nay we Are so soundly rocked and lulled a sleep in the careless cradle of security, that neither the golden Bells' of Aaron, nor the thundering trump of Isaiah, nor the well tuned cymbals of David, nor the shrill found of God's word, continually ringing in our Cares, can once awake us Being herein like to those bears, of whom Selinus Writeth, in his 39. chap. qui tam gravi semno premūtur, vt ne vulneribus quidem excitariqucant.
Wherfore (most deare & blessed brethrē beloued in the bowels of Christ lesus) to conclud al in a word, as he said to the Angel of the church that is at Sardis: so giue me leave, I beseech yov, to say the same to every on of you, that heareth me this day.
Wherefore (most deer & blessed brothers Beloved in the bowels of christ Jesus) to conclude all in a word, as he said to the Angel of the Church that is At Sardis: so give me leave, I beseech You, to say the same to every on of you, that hears me this day.
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if she would not amend, and Niniveh shalbe destroyed: Remēber in the other the Nini vits turning vnto the Lord, begun with faith, cōtinued with fasting, declared in sackcloth, performed of al, frō the greatest vnto the least.
if she would not amend, and Nineveh shall destroyed: remember in the other the Nine vits turning unto the Lord, begun with faith, continued with fasting, declared in Sackcloth, performed of all, from the greatest unto the least.
Let vs now turn vnto the Lord, in beleeving on him, in pinching our bellies with fasting, in clothing our backes with sackcloth, and in a general humiliation of our selves before him, that so he may turne away his wrath,
Let us now turn unto the Lord, in believing on him, in pinching our bellies with fasting, in clothing our backs with Sackcloth, and in a general humiliation of our selves before him, that so he may turn away his wrath,
and, fruitfully discerning it, we may practise it effectually, & bring forth the fruits therof accordingly, therby growing from strength to strength, from vertue to vertue,
and, fruitfully discerning it, we may practise it effectually, & bring forth the fruits thereof accordingly, thereby growing from strength to strength, from virtue to virtue,
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That so being nowe accepted as sonnes, into the kingdome of grace in this world, wee may heerafter bee receaved as heires, into the kingdome of glory, in the world to come.
That so being now accepted as Sons, into the Kingdom of grace in this world, we may hereafter be received as Heirs, into the Kingdom of glory, in the world to come.
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