The nurses bosome a sermon vvithin the Greene-yard in Norwich, on the Guild-day when their maior takes his oath, on Tuesday Iune 18. 1616 / preached by the parson of Southwalsham ; hereunto is added, Ivdahs penance, the sermon preached at Thetford before the Iudges in Lent, Mar. 10. 1616.
like a little Boxe full of sweet and precious Oyntment, which being opened and powred out, as that of Maries, vpon the head of Christ, the sauour and perfume thereof fils the whole house.
like a little Box full of sweet and precious Ointment, which being opened and poured out, as that of Mary's, upon the head of christ, the savour and perfume thereof fills the Whole house.
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yet is here Epitomized and wrapped vp, the whole dutie of the Magistrate vnto his people, teaching him all tender affection, in relieuing their distresses, in redressing their wrongs:
yet is Here Epitomized and wrapped up, the Whole duty of the Magistrate unto his people, teaching him all tender affection, in relieving their Distresses, in redressing their wrongs:
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For as they are the naturall issue of the former words, so like the smooth current of a streame, they run on vnto that which follows, not hindred nor stopt so much as with a Comma betweene.
For as they Are the natural issue of the former words, so like the smooth current of a stream, they run on unto that which follows, not hindered nor stopped so much as with a Comma between.
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Haue I conceiued all this people? Or haue I begotten them that thou shouldst say, Carry them in thy Bosome as a Nurse beareth, &c. that as if there had passed some former conference twixt God and Moses, so doth Moses set them downe,
Have I conceived all this people? Or have I begotten them that thou Shouldst say, Carry them in thy Bosom as a Nurse bears, etc. that as if there had passed Some former conference betwixt God and Moses, so does Moses Set them down,
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For in the former verse, Moses expostulating with God, and complaining of the weight of gouernment that lay vpon his shoulders, partly because they were so great a people;
For in the former verse, Moses expostulating with God, and complaining of the weight of government that lay upon his shoulders, partly Because they were so great a people;
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and as it were the very Ball of the graine, the Coryphoei, forwardest and best of the Cluster, etiam & fili Israëlis, euen the Children of Israel themselues, They also wept, not only priuately muttering,
and as it were the very Ball of the grain, the Coryphoei, forwardest and best of thee Cluster, etiam & fili Israëlis, even the Children of Israel themselves, They also wept, not only privately muttering,
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This brought Moses to that exigent and pange of Sorrow, that he might haue said as Dauid did elsewhere, Augustia mihi est valdé I am in a wondrous straight. Therefore cries out:
This brought Moses to that exigent and pang of Sorrow, that he might have said as David did elsewhere, Augusta mihi est valdé I am in a wondrous straight. Therefore cries out:
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Am I their Father that bred them? Or their Mother that conceiued them, that none may haue the care of them but I? Must I be vnto them as the Nurse is vnto the sucking Infant, that thou saist vnto me, Carry them in thy Bosome, &c.
Am I their Father that bred them? Or their Mother that conceived them, that none may have the care of them but I? Must I be unto them as the Nurse is unto the sucking Infant, that thou Sayest unto me, Carry them in thy Bosom, etc.
and with how Diuine an excellencie and skill, the Magistrates whole dutie is couched and bound vp, that as if Moses had beene wrapt vp into the third heauen,
and with how Divine an excellency and skill, the Magistrates Whole duty is couched and bound up, that as if Moses had been wrapped up into the third heaven,
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like another NONLATINALPHABET, which God himselfe powring into his eares, now hee broacheth vnto the world in his distemperature and passion, that it might appeare what care and compassion Gods Lieutenants and Deputies vpon earth, ought to carry to their people committed vnto them.
like Another, which God himself Pouring into his ears, now he broacheth unto the world in his distemperature and passion, that it might appear what care and compassion God's Lieutenants and Deputies upon earth, ought to carry to their people committed unto them.
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First, that Gouernment is Burdensome, or weightie, which I obserue in the word Carry. Secondly, that it is Sympatheticall, or Co-affect〈 … 〉, which I note in the word Bosome. Both these shall appeare.
First, that Government is Burdensome, or weighty, which I observe in the word Carry. Secondly, that it is Sympathetical, or Co-affect〈 … 〉, which I note in the word Bosom. Both these shall appear.
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I may also adde, giue mee any labour, saue the labour of the Magistrate, On us Aetua granius; A Barthen by how much the higher his place, by so much the heauier.
I may also add, give me any labour, save the labour of the Magistrate, On us Aetua granius; A Barthen by how much the higher his place, by so much the Heavier.
and as the greater for light, so the greater for honour, for it was made in Dominium Diei, for the gouernment of the Day; which, in the execution of that ordinance which God laid vpon it, standeth not immoueable as the North-pole,
and as the greater for Light, so the greater for honour, for it was made in Dominium Die, for the government of the Day; which, in the execution of that Ordinance which God laid upon it, Stands not immovable as the North pole,
or as a Diamond fixed in a socket of Gold, but is in continuall motion and labour, fetching his course and conpasse about alwaies in businesse and imployment.
or as a Diamond fixed in a socket of Gold, but is in continual motion and labour, fetching his course and conpasse about always in business and employment.
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I his Prince of the lights of heauen, giues this light vnto the Princes and Magistrates of the earth, who are Luminaria magna, great Lights, that they must not be as Starres fixed in their seuerall Orbes,
I his Prince of the lights of heaven, gives this Light unto the Princes and Magistrates of the earth, who Are Luminaria Magna, great Lights, that they must not be as Stars fixed in their several Orbs,
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but they must be in motion, alway looking about them, standing in the gates, watching vpon the Towers, euermore studying and deuising for their peoples welfare.
but they must be in motion, always looking about them, standing in the gates, watching upon the Towers, evermore studying and devising for their peoples welfare.
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Proceede to a third sort, and these besides beeing, and life, haue also sence and motion, able to moue from place to place, as Beasts, Birds, and Fishes;
Proceed to a third sort, and these beside being, and life, have also sense and motion, able to move from place to place, as Beasts, Birds, and Fish;
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and Gabriel none? yea and some more imployed then others too, else why should Gabriel be Gods Embassadour to the Virgin Mary, more then Raphael or any other? 2. Men: and these are the wonders of Nature if they wrong it not;
and Gabriel none? yea and Some more employed then Others too, Else why should Gabriel be God's Ambassador to the Virgae Marry, more then Raphael or any other? 2. Men: and these Are the wonders of Nature if they wrong it not;
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for besides that goodly shape which they beare, there are two singular priuiledges they are endued with beyond all earthly creatures, ratio, & oratio, Reason and Speech,
for beside that goodly shape which they bear, there Are two singular privileges they Are endued with beyond all earthly creatures, ratio, & oratio, Reason and Speech,
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And though I will not speake according to the Philosophers Fancie, that some are of baser metall then others, the Prince of a more golden temperature then the Vassal:
And though I will not speak according to the Philosophers Fancy, that Some Are of baser metal then Others, the Prince of a more golden temperature then the Vassal:
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And as Saul was higher then the people, from the shoulders vpward, so Princes and Magistrates are appointed to bee aboue others, and to ouerlooke them.
And as Saul was higher then the people, from the shoulders upward, so Princes and Magistrates Are appointed to be above Others, and to overlook them.
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Indeed I grant that Adam in the estate of his innocency, should haue had no Lordship ouer reasonable creatures of the like Image and shape with himselfe:
Indeed I grant that Adam in the estate of his innocency, should have had no Lordship over reasonable creatures of the like Image and shape with himself:
else reasonable men had beene farre worse then vnreasonable beasts, for neuer were the natures of other creatures more cruell, fell, sauage one to another,
Else reasonable men had been Far Worse then unreasonable beasts, for never were the nature's of other creatures more cruel, fell, savage one to Another,
yet hee might be curb'd and bridled by them of his owne kinde, that whereas he had shaken off the yoke of obedience vnto God, was therefore inforced obedience vnto man,
yet he might be curbed and bridled by them of his own kind, that whereas he had shaken off the yoke of Obedience unto God, was Therefore enforced Obedience unto man,
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so many wiles, crafts, subtilties and escapes, through corruption ingendered and festered in him, that nothing is of greater difficultie then to gouerne and rule man.
so many wiles, crafts, subtleties and escapes, through corruption engendered and festered in him, that nothing is of greater difficulty then to govern and Rule man.
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maxime est & moribus varius & voluntate diuersus, saith a Father, who amongst all the creatures of the world beside, is most stubbornly obliged and wedded to his will,
maxim est & moribus varius & voluntate diuersus, Says a Father, who among all the creatures of the world beside, is most stubbornly obliged and wedded to his will,
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yet herein it doth wonderfully appeare, that there should be such a feare put into the hearts of a multitude, to submit and subiect themselues to the yoke of one man,
yet herein it does wonderfully appear, that there should be such a Fear put into the hearts of a multitude, to submit and Subject themselves to the yoke of one man,
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Hence also ariseth that Ciuill order amongst the societies of men, which notwithstanding the sinnes of men, God hath beene very carefull to preserue and keepe;
Hence also arises that Civil order among the societies of men, which notwithstanding the Sins of men, God hath been very careful to preserve and keep;
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and therefore hath his Deputies and Lieutenants vpon the earth, and vnder them subordinate rulers and gouernours, who haue the administration of Iustice and Iudgement.
and Therefore hath his Deputies and Lieutenants upon the earth, and under them subordinate Rulers and Governors, who have the administration of justice and Judgement.
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Againe, as the Celestiall Bodies haue a double motion, one common with the whole body of the heauens, the other proper and particular, according to the nature of euery seuerall Starre;
Again, as the Celestial Bodies have a double motion, one Common with the Whole body of the heavens, the other proper and particular, according to the nature of every several Star;
the other particular, according to the inbred nature and disposition of euery seuerall member: So ouer and beside that vniuersall command, that the Supreme Magistrate vpon earth hath;
the other particular, according to the inbred nature and disposition of every several member: So over and beside that universal command, that the Supreme Magistrate upon earth hath;
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whereby the whole body of a Kingdome moueth, and subiecteth it selfe, there is a subordinate and a deriued power, whereby, as through an inferiour motion:
whereby the Whole body of a Kingdom moves, and subjecteth it self, there is a subordinate and a derived power, whereby, as through an inferior motion:
on whom lies the Burthen and care but vpon the Magistrate? VVhat vse is there of that Boat, which hath neither Oares nor Sayles? or of that booke which lies by a man and is neuer read on? or what pleasure of musique affords that Instrument, which is neuer touched? So what vse or benefit is there of Lawes,
on whom lies the Burden and care but upon the Magistrate? What use is there of that Boat, which hath neither Oars nor Sails? or of that book which lies by a man and is never read on? or what pleasure of music affords that Instrument, which is never touched? So what use or benefit is there of Laws,
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For the first he should be a couragious and stout Nehemiah: Nehem. 6.11. Should such a man as Islie? Lawes that lie dead he must put life into them, as Elisha did into the Shunamites sonne,
For the First he should be a courageous and stout Nehemiah: Nehemiah 6.11. Should such a man as Islie? Laws that lie dead he must put life into them, as Elisha did into the Shunamites son,
And though he be a God on the earth, yet he must not be like the gods of the Heathen, who haue eyes and see not, eares and heare not, monthes and yet could not speake. Such are but Idol. Magistrates, like Labans gods;
And though he be a God on the earth, yet he must not be like the God's of the Heathen, who have eyes and see not, ears and hear not, months and yet could not speak. Such Are but Idol. Magistrates, like Labans God's;
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or like a George on horseback terrible onely in view, and that is all. No they must deale roundly and vse that seueritie against offenders which is meete;
or like a George on horseback terrible only in view, and that is all. No they must deal roundly and use that severity against offenders which is meet;
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like the winde euer in motion, like the Sea euer working, therefore to breake off the armes of wickednesse betimes, to doe it manfully and couragiously.
like the wind ever in motion, like the Sea ever working, Therefore to break off the arms of wickedness betimes, to do it manfully and courageously.
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For I would not haue a Magistrate like Aristides, who for his ouer much Iustice, (whether iustly or no) was banished out of Athens, or like Cassius a Praetor in Rome, whose Iudgement seate was said to be Scopulus reor•m, where there was as little fauour for an offender to bee had,
For I would not have a Magistrate like Aristides, who for his over much justice, (whither justly or not) was banished out of Athens, or like Cassius a Praetor in Room, whose Judgement seat was said to be Scopulus reor•m, where there was as little favour for an offender to be had,
and would haue none of their Physick; For (saith he) if ye be not able to shew me the cause of my disease, much lesse are yee able to take the cause away.
and would have none of their Physic; For (Says he) if you be not able to show me the cause of my disease, much less Are ye able to take the cause away.
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And surely many disorders get head, through the vnskilfulnes of Magistrates in their places: for though they meane well, and are desirous in a godly care to reforme abuses,
And surely many disorders get head, through the unskilfulness of Magistrates in their places: for though they mean well, and Are desirous in a godly care to reform Abuses,
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Adde hereunto Diligence, which is the NONLATINALPHABET, the onely substantial thing, euen al in all, as one spake of perfection, The onely thing in euery thing.
Add hereunto Diligence, which is the, the only substantial thing, even all in all, as one spoke of perfection, The only thing in every thing.
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And if a man did rightly iudge aforehand, what diligence and paines-taking, this Office requires, I thinke he would scarse haue the honour, to beare the Burthen. He must stand Sentinell,
And if a man did rightly judge aforehand, what diligence and painstaking, this Office requires, I think he would scarce have the honour, to bear the Burden. He must stand Sentinel,
as Iupiter to Elis, Diana to Ephesus, Apollo to Delos: But Esculapius, whose skil and knowledge in Physick was admirable, hee had his Temples and Altars euery where, in Corinth, in Thebes, in Athens, in Lacedaemon, in Arcadia, &c. So I say,
as Iupiter to Elisha, Diana to Ephesus, Apollo to Delos: But Esculapius, whose skill and knowledge in Physic was admirable, he had his Temples and Altars every where, in Corinth, in Thebes, in Athens, in Lacedaemon, in Arcadia, etc. So I say,
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Moses, a man rarely qualified, yet he groued vnder the Burthen and weight of it. Who am I? Exod. 3.11. and Iethro tels him, the thing was too heauy for him, Exod. 18. and in the fourth of Exod. 13. he shifts it off to another, send by the hand of him, whom thou shouldest send: euery way disabling himselfe;
Moses, a man rarely qualified, yet he groved under the Burden and weight of it. Who am I? Exod 3.11. and Jethro tells him, the thing was too heavy for him, Exod 18. and in the fourth of Exod 13. he shifts it off to Another, send by the hand of him, whom thou Shouldst send: every Way disabling himself;
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sometime by casting doubts, that they would not beleeue, nor hearken vnto him, Exod. 4.1. sometime by excusing himselfe, that hee had no plausible tongue, Exod. 4.10. and yet a notable bold Magistrate, and full of courage in the cause of God against King Pharaoh and a notable minister of Iustice vnto all his people.
sometime by casting doubts, that they would not believe, nor harken unto him, Exod 4.1. sometime by excusing himself, that he had no plausible tongue, Exod 4.10. and yet a notable bold Magistrate, and full of courage in the cause of God against King Pharaoh and a notable minister of justice unto all his people.
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He slew an Egyptian, and presently after he reproued an Hebrew; and though he was assured by an holy instinct, that God had designed him for Magistracie and gouerment,
He slew an Egyptian, and presently After he reproved an Hebrew; and though he was assured by an holy instinct, that God had designed him for Magistracy and government,
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And the consideration of this, challengeth from the hearts and hands of You the people; loue, dutie, reuerence, obedience, and all good seruices of respect vnto your Magistrate;
And the consideration of this, Challengeth from the hearts and hands of You the people; love, duty, Reverence, Obedience, and all good services of respect unto your Magistrate;
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and braue him to his face, whose impudent demeanour bewrayes that if Law were not, they would pluck the sword out of His hand, who beareth not the sword for nought.
and brave him to his face, whose impudent demeanour betrays that if Law were not, they would pluck the sword out of His hand, who bears not the sword for nought.
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Secondly, because Gouernment is so Burthensome of it selfe, therefore euery man in his particular place and calling, is to ease the Magistrate what he can:
Secondly, Because Government is so Burdensome of it self, Therefore every man in his particular place and calling, is to ease the Magistrate what he can:
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and assist them with his grace, to fit and enable them for the discharge of their dutie, that like Iosuah they may be filled, and like Gedeon clothed with the Spirit:
and assist them with his grace, to fit and enable them for the discharge of their duty, that like Joshua they may be filled, and like Gideon clothed with the Spirit:
Lastly, because Gouernment is so Burthensome of it selfe, therfore should Magistrates be careful, not to loade themselues with vnnecessarie Burthens and businesses, which come to passe, either first when matters are raised and raked out of the dust, vpon former grudges and spleenes, that being inuested into their places, they say as Caesar did;
Lastly, Because Government is so Burdensome of it self, Therefore should Magistrates be careful, not to load themselves with unnecessary Burdens and businesses, which come to pass, either First when matters Are raised and raked out of the dust, upon former grudges and spleens, that being invested into their places, they say as Caesar did;
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and as Leander, to win his desire, aduentured to crosse the Hellespont, but was crossed by the Hellespont: so we may come short of that successe which we looke for.
and as Leander, to win his desire, adventured to cross the Hellespont, but was crossed by the Hellespont: so we may come short of that success which we look for.
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Concupisti? haesists, saith Bernard, Art thou couetous? then thou stickest fast, as the bird intangled in the Lime, the more shee stirres the surer she is, the longer she striues the worse she fares.
Concupiscence? haesists, Says Bernard, Art thou covetous? then thou stickest fast, as the bird entangled in the Lime, the more she stirs the Surer she is, the longer she strives the Worse she fares.
It was a good prouiso therefore, that Iethro gaue to Moses, that He that should be designed for gouernment should be a man hating couetousnesse. Psal. 119.36. Dauid prayes directly against it.
It was a good proviso Therefore, that Jethro gave to Moses, that He that should be designed for government should be a man hating covetousness. Psalm 119.36. David prays directly against it.
It il becomes him who is set aloft as a Lord ouer others, to be a drudge and a slaue vnto himselfe, wrapped vp in his immoderate and earthly cares, which in the end will proue but snares vnto him,
It il becomes him who is Set aloft as a Lord over Others, to be a drudge and a slave unto himself, wrapped up in his immoderate and earthly Cares, which in the end will prove but snares unto him,
nay so many harlots and lasciuious Courtizans, as will wooe him, and seek to win from him that loue and tender regard, which hee as a true husband vnto the commonweale, ought to beare vnto it.
nay so many harlots and lascivious Courtesans, as will woo him, and seek to win from him that love and tender regard, which he as a true husband unto the commonweal, ought to bear unto it.
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ANd this is a point no lesse considerable then the former, namely, that Gouernment is Sympatheticall, expressed in the word Bosome: to shew that there is,
ANd this is a point no less considerable then the former, namely, that Government is Sympathetical, expressed in the word Bosom: to show that there is,
Carry them in thy Bosome.) What? Carry them vpon thine Head? No! For then he had humored our Anabaptists well, who would set their feete vpon the neckes of their Gouernours,
Carry them in thy Bosom.) What? Carry them upon thine Head? No! For then he had humored our Anabaptists well, who would Set their feet upon the necks of their Governors,
but in his Bosome, the safest sweetest, inwardest, comfortablest place of refuge and defence. And how in his Bosome? The comparison lyes within an hayres breadth:
but in his Bosom, the Safest Sweetest, inwardest, comfortablest place of refuge and defence. And how in his Bosom? The comparison lies within an hairs breadth:
for how can the sucking infant want or forbeare the breast of the Nurse, and how pittifull were it that it should be left destitute, hauing none to care for it, as may appeare in Hagars child? Gen. 21.15.
for how can the sucking infant want or forbear the breast of the Nurse, and how pitiful were it that it should be left destitute, having none to care for it, as may appear in Hagars child? Gen. 21.15.
So what a cōfusion, what a mischief would their grow amongst people, that should haue no gouernour, euery man to doe what seemes good in his owne eyes? whereas the heards of cattell haue their leaders flockes of Sheepe haue their keepers, swarmes of Bees haue their King.
So what a confusion, what a mischief would their grow among people, that should have no governor, every man to do what seems good in his own eyes? whereas the heards of cattle have their leaders flocks of Sheep have their keepers, swarms of Bees have their King.
then the Bosome of the Magistrate to be opened, I meane his heart inlarged toward his people, to prouide for their safety, to procure their welfare, righten their wrongs,
then the Bosom of the Magistrate to be opened, I mean his heart enlarged towards his people, to provide for their safety, to procure their welfare, righten their wrongs,
and in a word to giue them speedie, and timely refreshment in all their distresses. Cary them in thy Bosome. This being so; obserue from hence diuers points.
and in a word to give them speedy, and timely refreshment in all their Distresses. Carry them in thy Bosom. This being so; observe from hence diverse points.
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that way which the master Bee flyeth the rest will follow, and nothing is more forcible and perswasiue with the vulgar, then the examples of their gouernours, which if they be godly, are notable meanes to draw them on to godlinesse and Religion.
that Way which the master be flies the rest will follow, and nothing is more forcible and persuasive with the Vulgar, then the Examples of their Governors, which if they be godly, Are notable means to draw them on to godliness and Religion.
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On the other side, let a Magistrate be prophane, riotous, dissolute, luke-warme, making no conscience of frequenting the exercises of the Word, the publique worship and seruice of God, in keeping the Lords Sabboth and the like;
On the other side, let a Magistrate be profane, riotous, dissolute, lukewarm, making no conscience of frequenting the exercises of the Word, the public worship and service of God, in keeping the lords Sabbath and the like;
These I say are bad Nurses, their breasts are infected, their milke poysoned, it were pitty a thousand times, the people of God should come so neere into their Bosomes. The very soile and moisture will change the nature of that plant which it nourisheth:
These I say Are bad Nurse's, their breasts Are infected, their milk poisoned, it were pity a thousand times, the people of God should come so near into their Bosoms. The very soil and moisture will change the nature of that plant which it Nourishes:
and the yong child receiueth not onely the Milke, but therewith all the manners and disposition of the Nurse. He that suckes VVolues Milke, shal haue woluish conditions,
and the young child receiveth not only the Milk, but therewith all the manners and disposition of the Nurse. He that sucks VVolues Milk, shall have wolvish conditions,
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What should I say? Magistrates are Nurses, let them take heed, they haue no wicked vice predominant in them, the people who are to reside in their Bosomes will draw infection.
What should I say? Magistrates Are Nurse's, let them take heed, they have no wicked vice predominant in them, the people who Are to reside in their Bosoms will draw infection.
Let such a one therfore, when he takes his place vpon him, humble himselfe by prayer vnto God, and labour by all meanes to purge and sanctifie his conscience:
Let such a one Therefore, when he Takes his place upon him, humble himself by prayer unto God, and labour by all means to purge and sanctify his conscience:
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Againe further, the Bosome of the Nurse or Mother is a defence or shelter for the child, where the poore infant shrowdes it selfe from forreine iniuries and wrongs.
Again further, the Bosom of the Nurse or Mother is a defence or shelter for the child, where the poor infant shrowds it self from foreign injuries and wrongs.
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To their Bosome comes the Fatherlesse, the Orphan, the poore Widdow, there they hope to haue succour and reliefe for the iniuries and wrongs which they haue sustained;
To their Bosom comes the Fatherless, the Orphan, the poor Widow, there they hope to have succour and relief for the injuries and wrongs which they have sustained;
When any, or all these, shall offer to shrowd themselues vnder your wing, O be comfortable, be compassionate vnto them, Atheist. Againe, to goe yet further.
When any, or all these, shall offer to shroud themselves under your wing, Oh be comfortable, be compassionate unto them, Atheist. Again, to go yet further.
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So good Magistrates will bee carefull to preserue their people from disorders and corruptions arising, which in time wil breed sicknesses and distemperatures in their States:
So good Magistrates will be careful to preserve their people from disorders and corruptions arising, which in time will breed Sicknesses and distemperatures in their States:
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These are the very vermine of the earth, bred of the common sinnes of men, as Flies are bred of the dung of Beasts, full of all subtiltie and mischiefe, Act 13.8. children of the Diuell, as Paul spake of Elimas the Sorcerer, and enemies to all righteousnesse.
These Are the very vermin of the earth, bred of the Common Sins of men, as Flies Are bred of the dung of Beasts, full of all subtlety and mischief, Act 13.8. children of the devil, as Paul spoke of Elymas the Sorcerer, and enemies to all righteousness.
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Secondly, the Idle Fellow, inordinate walkers, dissolute liuers such as liue in no calling, that are not in laboribus hominum, but in laboribus Daemonum, that liue not in the lawfull vocations of men,
Secondly, the Idle Fellow, inordinate walker's, dissolute livers such as live in no calling, that Are not in laboribus hominum, but in laboribus Daemonum, that live not in the lawful vocations of men,
the eye of the Magistrate must finde them out, break their brood, disperse them, for in doing nothing, they soone learne to doe ill, and so proue hurtfull and pernitious.
the eye of the Magistrate must find them out, break their brood, disperse them, for in doing nothing, they soon Learn to do ill, and so prove hurtful and pernicious.
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these cate and labour not vnlesse in workes of darknesse for therein their idlenesse is a businesse, their very persons being the Diuels closets, wherin he sits close studying and deuising all villany and mischiefe,
these cate and labour not unless in works of darkness for therein their idleness is a business, their very Persons being the Devils closets, wherein he sits close studying and devising all villainy and mischief,
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as Esau his birth right for Pottage. Full spunges, funcke Ships: Theire drunkennesse stinkes, as the Prophet speaks, Hosea 4.18. I know it was an abominable vice amongst the Grecians, with whom it was either peccatum originale, or accidens inseparabile: a prouerbe of theirs still liues amongst vs, Either drinke or be gone:
as Esau his birth right for Pottage. Full sponges, funcke Ships: Their Drunkenness stinks, as the Prophet speaks, Hosea 4.18. I know it was an abominable vice among the Greeks, with whom it was either peccatum original, or Accidents inseparabile: a proverb of theirs still lives among us, Either drink or be gone:
whether or no, I will not determine, but sure I am, we spoile our selues here in our owne countrey, with following the follies and fashions of other countryes.
whither or not, I will not determine, but sure I am, we spoil our selves Here in our own country, with following the follies and fashions of other countries.
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It is said of Darius that in the warres betwixt him and Alexander, he changed the scabberd of his sword, from the fashion of the Persians, to the manner of the Grecians:
It is said of Darius that in the wars betwixt him and Alexander, he changed the scabbard of his sword, from the fashion of the Persians, to the manner of the Greeks:
Salomon had a Nauie that went once in three yeeres to Tharshish in Cilicia: and besides Gold and Siluer and Iuorie, brought home saith the Text, Apes and Peacocks. The Merchants of our times, who fetch their commodities from a farre, shall not neede to fraight their Ships with Apes and Peacockes,
Solomon had a Navy that went once in three Years to tarshish in Cilicia: and beside Gold and Silver and Ivory, brought home Says the Text, Apes and Peacocks. The Merchant's of our times, who fetch their commodities from a Far, shall not need to fraught their Ships with Apes and Peacocks,
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Nascuntur quotidiè, as Lactantius spake of the Pagan gods, we haue a goodly breed of them in the land, who doe nothing else but apishly imitate the exotick and mishapen fashions of forraine countreys,
Nascuntur quotidiè, as Lactantius spoke of the Pagan God's, we have a goodly breed of them in the land, who do nothing Else but apishly imitate the exotic and Misshapen fashions of foreign Countries',
If the Drunkards of our time expect any reward or promotion, I know none they are like to haue, vnlesse it be the woe of the Prophet Esay: Woe bee to them that rise vp early to follow drunkennesse,
If the Drunkards of our time expect any reward or promotion, I know none they Are like to have, unless it be the woe of the Prophet Isaiah: Woe be to them that rise up early to follow Drunkenness,
and continue therein till night, that the Wine doth inflame them. That this sinne increaseth daily, I will not rashly lay the fault vpon the Magistrate,
and continue therein till night, that the Wine does inflame them. That this sin increases daily, I will not rashly lay the fault upon the Magistrate,
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Infinite outrages and disorders growes vpon it, especially in these Incorporations: (I perceiue my Ship to rub vpon your Sands, but I hasten off.) Tarquin defloured Lucrece, he was in drinke:
Infinite outrages and disorders grows upon it, especially in these Incorporations: (I perceive my Ship to rub upon your Sands, but I hasten off.) Tarquin deflowered Lucrece, he was in drink:
Many poore Artificers and Tradesmen in this Citie, spend their weekely earnings on the Sabboth day, in this kinde of Ryot and excesse, to the great dishonour of Almightie God,
Many poor Artificers and Tradesmen in this city, spend their weekly earnings on the Sabbath day, in this kind of Riot and excess, to the great dishonour of Almighty God,
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Lastly, what should I say of the Busie-body, the Sycophant, and Flattering companion, who like vnto the subtill Fish changeth himselfe into the colour of euery stone for a booty,
Lastly, what should I say of the Busybody, the Sycophant, and Flattering Companion, who like unto the subtle Fish changes himself into the colour of every stone for a booty,
or for a meales meate at your tables? So likewise the Tale-hearer, and Slanderer, tongued like the Serpent blacke and piercing, Bribers, Brabblers, Forestallers, Extortioners, breeders of suites and actions,
or for a meals meat At your tables? So likewise the Tale-hearer, and Slanderer, tongued like the Serpent black and piercing, Bribers, Brabblers, Forestallers, Extortioners, breeders of suits and actions,
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All all these, if they haue grace and countenance at your hands, they will bee Serpents in your Bosomes, and they are able to make any State or gouernment wherein they liue, no better then a Wildernesse, as Iosuah made Ai, or as a ruinous heape like the Citie of Damascus:
All all these, if they have grace and countenance At your hands, they will be Serpents in your Bosoms, and they Are able to make any State or government wherein they live, no better then a Wilderness, as Joshua made Ai, or as a ruinous heap like the city of Damascus:
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so must these naughtie-packes and vile persons be dealt with, else like the Vipers broode, they will teare in sunder the wombe that beare them. Againe yet further:
so must these naughty-packs and vile Persons be dealt with, Else like the Vipers brood, they will tear in sunder the womb that bear them. Again yet further:
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so me thinkes it should prick the conscience of a Magistrate, and his heart should ake within him to bee dissolute, negligent, and carelesse in his place;
so me thinks it should prick the conscience of a Magistrate, and his heart should ache within him to be dissolute, negligent, and careless in his place;
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seeing God therfore hath called thee out, and put his sword into thy hand to doe his businesse, goe on with cheerefulnesse and comfort, shew thy selfe a Nurse, not a Tyrant, and gouerne them not in Passion, but in Compassion:
seeing God Therefore hath called thee out, and put his sword into thy hand to do his business, go on with cheerfulness and Comfort, show thy self a Nurse, not a Tyrant, and govern them not in Passion, but in Compassion:
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Excellently spake one, Qui praesunt populis, si firmum volunt esse solium, semper hilaritate & gratia plenos vultus exhibeant, &c. They that will gouerne their people well;
Excellently spoke one, Qui praesunt populis, si Firmum volunt esse solium, semper hilaritate & Gratia plenos vultus exhibeant, etc. They that will govern their people well;
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And yet, set me adde this further, that because (as Dauid saith) they are gods, and in Gods stead, (as Iacob spake to another purpose,) as his Lord Deputies vpon the earth,
And yet, Set me add this further, that Because (as David Says) they Are God's, and in God's stead, (as Iacob spoke to Another purpose,) as his Lord Deputies upon the earth,
So godly and kinde Magistrates when they must leaue their places, will be desirous that they who succeed them in Gouernment, might succeede also in the same care, and loue vnto the people:
So godly and kind Magistrates when they must leave their places, will be desirous that they who succeed them in Government, might succeed also in the same care, and love unto the people:
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and the iudgements of their mouthes shall be righteous Iudgements. Dauid testifieth that where the people are thus gouerned, vice punished, vertue incouraged:
and the Judgments of their mouths shall be righteous Judgments. David Testifieth that where the people Are thus governed, vice punished, virtue encouraged:
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Demosthenes being demanded what preserued Athens so long, and made their Princes so honourable and famous, answered, The Citizens delight in peace, the Orators are learned and wise, the Common people are fearefull to transgresse Lawes,
Demosthenes being demanded what preserved Athens so long, and made their Princes so honourable and famous, answered, The Citizens delight in peace, the Orators Are learned and wise, the Common people Are fearful to transgress Laws,
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There was written vpon the Temple of Apollo, by the aduice of a famous Assembly in Greece, short and small sentences the sooner and better to be kept in remembrance;
There was written upon the Temple of Apollo, by the Advice of a famous Assembly in Greece, short and small sentences the sooner and better to be kept in remembrance;
First, that your places are not for ease and desidiousnesse, but weightie and of Burthen: Secondly, what a Sympathy or naturall affection you owe vnto your brethren,
First, that your places Are not for ease and desidiousness, but weighty and of Burden: Secondly, what a sympathy or natural affection you owe unto your brothers,
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how tender to bee ouer them, how kinde to be vnto them, to goe in and out before them, to leade them forth, to bring them home, that the congregation of the Lord be not as sheepe without a shepheard.
how tender to be over them, how kind to be unto them, to go in and out before them, to lead them forth, to bring them home, that the congregation of the Lord be not as sheep without a shepherd.
When himselfe taketh the soueraigne and supreame care ouer you, then may you bee assured, good Magistracie and gouernment shall not be wanting vnto you;
When himself Takes the sovereign and supreme care over you, then may you be assured, good Magistracy and government shall not be wanting unto you;
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Brethren, what shall I more speake vnto you, and yet will I speake once more? All those heartie well-wishings, prosperities, happinesses, which the people of God at any time desired,
Brothers, what shall I more speak unto you, and yet will I speak once more? All those hearty well-wishings, Prosperities, Happinesses, which the people of God At any time desired,
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And the Lord for his mercie sake grant, that your Magistrate this day inuested to rule, may be among the 70. ancients, like Eldad, or Medad; that as you are to rest in his Bosome, for your protection and welfare,
And the Lord for his mercy sake grant, that your Magistrate this day invested to Rule, may be among the 70. ancients, like Eldad, or Medad; that as you Are to rest in his Bosom, for your protection and welfare,
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And finally, that all, not onely the Magistrate, but You the Ministers of this Citie, painefully labouring with wholesome Doctrine, (for you are Nurses too, and the word is Milke ) and all sorts and conditions of men, from the highest to the lowest, may so run through the scuerall difficulties of your callings, with cheerefulnesse and comfort, that at the winding vp of your daies,
And finally, that all, not only the Magistrate, but You the Ministers of this city, painfully labouring with wholesome Doctrine, (for you Are Nurse's too, and the word is Milk) and all sorts and conditions of men, from the highest to the lowest, may so run through the scuerall difficulties of your callings, with cheerfulness and Comfort, that At the winding up of your days,
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when euery one must render vp his spirit vnto God, you may then haue in your mouthes that speech of Paul, euer to be thought on, neuer to be vttered till our last gaspe:
when every one must render up his Spirit unto God, you may then have in your mouths that speech of Paul, ever to be Thought on, never to be uttered till our last gasp:
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I haue fought a good fight, I haue finished my course, I haue kept the Faith. 2. Tim. 4.7. Henceforth is laid vp for me a a crowne of Righteousnesse, which God that righteous iudge shall giue me at that day;
I have fought a good fight, I have finished my course, I have kept the Faith. 2. Tim. 4.7. Henceforth is laid up for me a a crown of Righteousness, which God that righteous judge shall give me At that day;
And that our Discourse concerning this point may bee the more profitable, these three points are very remarkeable. 1. A consideration of the Persons, who committed this sinne:
And that our Discourse Concerning this point may be the more profitable, these three points Are very remarkable. 1. A consideration of the Persons, who committed this sin:
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not Fornication which is euill, nor Adulterie which is worse, but Incest which is most abominable. 3. A consideration of Iudahs Remorse, and that is the NONLATINALPHABET, anima, the bloud, life and soule of the Text, that his conscience being, I say, not checked,
not Fornication which is evil, nor Adultery which is Worse, but Incest which is most abominable. 3. A consideration of Judas Remorse, and that is the, anima, the blood, life and soul of the Text, that his conscience being, I say, not checked,
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First, Iudah an honourable Patriarch, the sonne of Iacob by Leah: Secondly, Thamar: this, some haue thought to bee the Daughter of Sem, who was the High-Priest Melehssedeck, and hence was it, say they, that Iudah adiudgeth her to be burnt,
First, Iudah an honourable Patriarch, the son of Iacob by Leah: Secondly, Tamar: this, Some have Thought to be the Daughter of Sem, who was the High-Priest Melchizedek, and hence was it, say they, that Iudah adjudgeth her to be burned,
Others are of opinion, which is the more probable, that she was a Cananitish woman, and forsooke the Idolatry of her owne countrey, to worship the true God.
Others Are of opinion, which is the more probable, that she was a Canaanite woman, and forsook the Idolatry of her own country, to worship the true God.
First, that Iudah had giuen two of his sonnes in marriage to this Thamar, Er and Onan: the first of them beeing wicked in the sight of the Lord, (and yet his wickednesse not expressed) therefore the Lord slew him; and by him shee had no issue.
First, that Iudah had given two of his Sons in marriage to this Tamar, Er and Onan: the First of them being wicked in the sighed of the Lord, (and yet his wickedness not expressed) Therefore the Lord slew him; and by him she had no issue.
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which wee know was afterward confirmed by Moses: Deut. 25.1. Hic mos fuit, crimen non fuit, to vse the words of Saint Augustine; this was then the manner, it was not holden for any fault.
which we know was afterwards confirmed by Moses: Deuteronomy 25.1. Hic mos fuit, crimen non fuit, to use the words of Saint Augustine; this was then the manner, it was not held for any fault.
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lest he die also as well as his other brethren, (for he supposed her to bee the only cause of the death of his other two sonnes.) Now this seemes to aggrauate Iudahs sinne, who perswades her to remaine a Widdow in hope of Shelah, and yet had no purpose to giue Shelah vnto her.
lest he die also as well as his other brothers, (for he supposed her to be the only cause of the death of his other two Sons.) Now this seems to aggravate Judas sin, who persuades her to remain a Widow in hope of Shelah, and yet had no purpose to give Shelah unto her.
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For ere hee could strike it vp, there was first the promise of a Kid. Secondly, the Pledge which she demanded for her better assurance, his Signet, his Cloak, his Staffe; & notwithstanding al this conference & cōmunication too & fro, betwixt them, yet he discernes her not.
For ere he could strike it up, there was First the promise of a Kid. Secondly, the Pledge which she demanded for her better assurance, his Signet, his Cloak, his Staff; & notwithstanding all this conference & communication too & from, betwixt them, yet he discerns her not.
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and how great a measure of stupidity he was striken into, turned into a very stone after hee saw her, as they were who beheld Medusa. When all his sences, the stars of this lesser world, were ouercast with such a cloud, that his vnderstanding could not say vnto him,
and how great a measure of stupidity he was stricken into, turned into a very stone After he saw her, as they were who beheld Medusa. When all his Senses, the Stars of this lesser world, were overcast with such a cloud, that his understanding could not say unto him,
as the Ship-master said vnto Ionah, Ionah 1.6. What meanest thou O sleeper? That neither his eye nor his eare, which he caried about with him as two secret Spies, could view or discerne this Iericho. It seemes his lusts had bored out his eies,
as the Shipmaster said unto Jonah, Jonah 1.6. What Meanest thou Oh sleeper? That neither his eye nor his ear, which he carried about with him as two secret Spies, could view or discern this Jericho. It seems his Lustiest had bored out his eyes,
as the Philistimes did Sampsons: or that for the time he had a spice of the Falling sicknesse; Plinio shewes the nature of it, that the eye being wide open sees nothing.
as the Philistines did Sampsons: or that for the time he had a spice of the Falling sickness; Pliny shows the nature of it, that the eye being wide open sees nothing.
How greatly (thinke you) was this man dulled & ouerborne by his affections? Which as it may be approued by many examples of the like nature, to set out mans nature in the like,
How greatly (think you) was this man dulled & overborn by his affections? Which as it may be approved by many Examples of the like nature, to Set out men nature in the like,
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and which is more, without consent of parents (which yet in his owne children he required.) And as Caesar abridged the manner of his victories ouer Egypt, in three words, Venit, vidit, vicit;
and which is more, without consent of Parents (which yet in his own children he required.) And as Caesar abridged the manner of his victories over Egypt, in three words, Venit, vidit, Vicit;
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For when he had sent the Kid, to redeeme the Pledge, and the Messenger could not finde her, he satisfies himselfe without further inquirie, Accipiat sibi, Let her take it, saith he, without more adoe, ne forte simus contemptui, lest if al come to light we be ashamed.
For when he had sent the Kid, to Redeem the Pledge, and the Messenger could not find her, he Satisfies himself without further inquiry, Accept sibi, Let her take it, Says he, without more ado, ne forte Simus contemptui, lest if all come to Light we be ashamed.
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I note it the rather, because they are vices which seldome doe abandon one another, especially if it be true, which some hold for a Maxime: Euery voluptuous Prince is cruell;
I note it the rather, Because they Are vices which seldom do abandon one Another, especially if it be true, which Some hold for a Maxim: Every voluptuous Prince is cruel;
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For was there no orderly proceeding to be had? Doth hee settle his Iudgement vpon the first impression to haue her dispatched? Had she been married to two of his sonnes, Er and Onan; and is his fauor no better,
For was there no orderly proceeding to be had? Does he settle his Judgement upon the First impression to have her dispatched? Had she been married to two of his Sons, Er and Onan; and is his favour no better,
Here was nihil virtutis, besides the first sillable, nihil humanitatis besides the Name, Pietatis omni•o nihil. Nay rather Excede pietas, Be gone pietie, be gone.
Here was nihil virtue, beside the First Syllable, nihil humanitatis beside the Name, Pietatis omni•o nihil. Nay rather Exceed pietas, Be gone piety, be gone.
being as yet imprisoned in the Wombe, and not so soone enlarged, as it should haue beene enwrapped with the slames of Death? The teares in the eyes of Elisha I can scarce remember without teares;
being as yet imprisoned in the Womb, and not so soon enlarged, as it should have been enwrapped with the slames of Death? The tears in the eyes of Elisha I can scarce Remember without tears;
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Yet Suetonius (who wrote the liues of the twelue Caesars ) and indeede he wrote (as Erasmus wittily, eàdem libertate quà ipsi vixerunt, euen as freely as they liued,) reports of Claudius, that he spared not to put to death women great with child.
Yet Suetonius (who wrote the lives of the twelue Caesars) and indeed he wrote (as Erasmus wittily, eàdem Libertate quà ipsi vixerunt, even as freely as they lived,) reports of Claudius, that he spared not to put to death women great with child.
Such was that horrible outrage of the Sicilians vpon the French, mentioned in the generall Historie of Spaine, who slew them with such cruelty that where they knew any women of their owne Nation begotten with child of the French, they ripped open their wombes,
Such was that horrible outrage of the Sicilians upon the French, mentioned in the general History of Spain, who slew them with such cruelty that where they knew any women of their own nation begotten with child of the French, they ripped open their wombs,
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but surely this was an hard doome for Thamar, and so much the more vniust, because this punishment was not arbitrarie in Iudah, for hee had no such authoritie;
but surely this was an hard doom for Tamar, and so much the more unjust, Because this punishment was not arbitrary in Iudah, for he had no such Authority;
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For though Iudah knew her not to be Thamar; yet Thamar knew him well inough to be Iudah: and it is more then manifest, that she willingly committed this Incest.
For though Iudah knew her not to be Tamar; yet Tamar knew him well enough to be Iudah: and it is more then manifest, that she willingly committed this Incest.
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The first that was known to haue two wiues was Lamech a wicked man, descended of that good Bird Cain. And euen in the Patriarches, this Polygamy hath beene diuersly excused,
The First that was known to have two wives was Lamech a wicked man, descended of that good Bird Cain. And even in the Patriarchs, this Polygamy hath been diversely excused,
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And though we finde in Scripture, as one well obserueth, that many vertuous women, accompanying with their husbands were barren, or at most, hardly conceiued; as Sara, Rebecca, Rahel, Anna:
And though we find in Scripture, as one well observeth, that many virtuous women, accompanying with their Husbands were barren, or At most, hardly conceived; as Sarah, Rebecca, Rachel, Anna:
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Contrariwise diuers others, saith he, vno illegitimo concubitu conceperunt, as Bethsheba with Dauid, and here Thamar with Iudah; and not onely vno, but primo, as Lots daughters being virgins, with their owne father:
Contrariwise diverse Others, Says he, vno illegitimo concubitu conceperunt, as Bathsheba with David, and Here Tamar with Iudah; and not only vno, but primo, as Lots daughters being Virgins, with their own father:
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but it shewes rather, that he will reueale, discouer, and bring such secret wickednesse to light, vvhich to the vvicked and vnrepentant, vvorkes confusion:
but it shows rather, that he will reveal, discover, and bring such secret wickedness to Light, which to the wicked and unrepentant, works confusion:
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as an ancient Father saith, Patriarchae nos instruunt, non solū docentes, sed etiam errantes: we may learn many good instructions, as vvel from their sins, as from their graces;
as an ancient Father Says, Patriarchae nos instruunt, non solū docentes, sed etiam errands: we may Learn many good instructions, as well from their Sins, as from their graces;
Therefore if these holy men of God, these Worthies of the world fell so dangerously, it should bee our dayly prayer vnto God, that hee vvould hold vs vp, against all the temptations of the Diuell, allurements of the vvorld,
Therefore if these holy men of God, these Worthies of the world fell so dangerously, it should be our daily prayer unto God, that he would hold us up, against all the temptations of the devil, allurements of the world,
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Iudah is numbred amongst others in the series and Ranke as Christs Ancestor, vvho begat Phares and Zara, of Thamar. Now the holy Ghost, in reckoning vp the progenie and descent of Christ, glanceth at the notorious sinnes of Iudah, as he doth the like of Dauid; and therefore doth not onely say, hee begat Salomon, but addeth, of her who was the wife of Ʋriah:
Iudah is numbered among Others in the series and Rank as Christ Ancestor, who begat Phares and Zara, of Tamar. Now the holy Ghost, in reckoning up the progeny and descent of christ, glanceth At the notorious Sins of Iudah, as he does the like of David; and Therefore does not only say, he begat Solomon, but adds, of her who was the wife of Ʋriah:
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He could haue made choise of another race, but herein, herein appeared his wonderfull humilitie, abasing himselfe in that, wherein men for the most part are wont to be proud of, I meane bloud and parentage.
He could have made choice of Another raze, but herein, herein appeared his wonderful humility, abasing himself in that, wherein men for the most part Are wont to be proud of, I mean blood and parentage.
The whole course of his life, witnessed his humilitie, Fecit te, fecit multa propter te; nay propter te fecit seipsum: He made thee, he made many things for thee;
The Whole course of his life, witnessed his humility, Fecit te, fecit Multa propter te; nay propter te fecit seipsum: He made thee, he made many things for thee;
nay for thee he made himselfe; VVhat? Of no reputation, saith Paul, Phil. 2.7. hee tooke vpon him the shape of a seruant, and humbled himselfe vnto the death,
nay for thee he made himself; What? Of no reputation, Says Paul, Philip 2.7. he took upon him the shape of a servant, and humbled himself unto the death,
as the Poet spake of Myrrha, and at the appointed time, her wombe was eased of the Burthen. Heb. 12.1. Iudah for his part had a burden too, a burden of sinne that pressed him downe, and lay heauy at his heart;
as the Poet spoke of Myrrha, and At the appointed time, her womb was eased of the Burden. Hebrew 12.1. Iudah for his part had a burden too, a burden of sin that pressed him down, and lay heavy At his heart;
Yet when I spake hardest of him, I might haue said vnto you in the language of the Shunamite vnto her husband, or of Domitians Crow, vpon the Top of the Capitoll, NONLATINALPHABET, All shall be well. For you shall now heare better of Iudah then you haue heard.
Yet when I spoke Hardest of him, I might have said unto you in the language of the Shunamite unto her husband, or of Domitians Crow, upon the Top of the Capitol,, All shall be well. For you shall now hear better of Iudah then you have herd.
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Blessed, O blessed is that man, who though he hath spent himselfe in peruerse waies, displeasing vnto God, can yet with Iudah remember himselfe, lay his hand vpon his heart, bee pricked in conscience with remorse for his sinne;
Blessed, Oh blessed is that man, who though he hath spent himself in perverse ways, displeasing unto God, can yet with Iudah Remember himself, lay his hand upon his heart, be pricked in conscience with remorse for his sin;
and say, Lord I haue offended thee in this or that sinne, and as neere as I can (Lord) I will offend thee no more: I will be no more incontinent; no more vnchaste;
and say, Lord I have offended thee in this or that sin, and as near as I can (Lord) I will offend thee no more: I will be no more incontinent; no more unchaste;
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we despising this, reiect the calling of the Saints, holinesse; and trade with that soule spirit in all vncleannesse. But Iudah here in time bethinkes and recals himselfe.
we despising this, reject the calling of the Saints, holiness; and trade with that soul Spirit in all uncleanness. But Iudah Here in time bethinks and recalls himself.
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Now will he look vp vnto God, and say with the same spirit that Dauid; did Now verily I trust yet (for all this) to see thy goodnesse, Psal. 27.15. O Lord, in the land of the liuing. But I forget my selfe.
Now will he look up unto God, and say with the same Spirit that David; did Now verily I trust yet (for all this) to see thy Goodness, Psalm 27.15. O Lord, in the land of the living. But I forget my self.
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Hee resolues, no more to fall into this sinne, his heart is touched, and touched with Remorse. Let vs examine what might bee the causes of this his remorse; and then iudge of the likeliest, as we see cause.
He resolves, no more to fallen into this sin, his heart is touched, and touched with Remorse. Let us examine what might be the Causes of this his remorse; and then judge of the likeliest, as we see cause.
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Er his first sonne, Onan his second? And with her to commit incest; was it not odious, was it not abominable? Those Roman lads shall be infamous to the latest generations of the earth,
Er his First son, Onan his second? And with her to commit Incest; was it not odious, was it not abominable? Those Roman lads shall be infamous to the latest generations of the earth,
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those vn - Holy Fathers, Fathers indeede. One wrote of Innocent the 8. Octo nocens pueros genuit totidem { que } p•ellas, Hunc meritò poterit dicere Roma patrem.
those vn - Holy Father's, Father's indeed. One wrote of Innocent the 8. Octo Nocens pueros genuit totidem { que } p•ellas, Hunc meritò poterit dicere Roma patrem.
And if it be true, that wisedome speaketh, That the children borne of the wicked bed, they shall be witnesses against the wickednesse of their parents;
And if it be true, that Wisdom speaks, That the children born of the wicked Bed, they shall be Witnesses against the wickedness of their Parents;
surely this might touch the conscience of Iudah with some remorse. For what wrong doe they to holy Marriage when they seeke to compasse the fruit of it, quite out of that order which God hath set downe? For it is Gods ordinance,
surely this might touch the conscience of Iudah with Some remorse. For what wrong do they to holy Marriage when they seek to compass the fruit of it, quite out of that order which God hath Set down? For it is God's Ordinance,
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and that it comes not by propagation, or ex traduce from our parents; but for the most part, such off-spring, is viciate and corrupt. We know the prouerbe; Malus coruus, malum onum; like bird, like egge.
and that it comes not by propagation, or ex traduce from our Parents; but for the most part, such offspring, is viciate and corrupt. We know the proverb; Malus coruus, malum onum; like bird, like egg.
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A third cause of this inhibition was to extoll holy Marriage, and to aduance the houses and Families of them that liued chaste, to encourage them to keepe their vessels pure, that their posteritie might not be reiected, or depriued of this blessing.
A third cause of this inhibition was to extol holy Marriage, and to advance the houses and Families of them that lived chaste, to encourage them to keep their vessels pure, that their posterity might not be rejected, or deprived of this blessing.
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For if the Adulterous broode should haue had equall priuiledge of honour, and entrance into the congregation, with the righteous seede, holy wedlocke should haue growne into a contempt:
For if the Adulterous brood should have had equal privilege of honour, and Entrance into the congregation, with the righteous seed, holy wedlock should have grown into a contempt:
Nothing more forcible and perswasiue with the vulgar, then the examples of great men. The liues of such stand like looking glasses before the peoples eyes; Validiora sunt exempla quam verba:
Nothing more forcible and persuasive with the Vulgar, then the Examples of great men. The lives of such stand like looking glasses before the peoples eyes; Validiora sunt exempla quam verba:
Abimelech, Iudg. 9. had rather his Page should thrust him thorow, then it should bee said, A woman slew him. That most heroick spirit of Yorke, chose rather with an handfull of men, to issue out against the Queenes great Armie;
Abimelech, Judges 9. had rather his Page should thrust him thorough, then it should be said, A woman slew him. That most heroic Spirit of York, chosen rather with an handful of men, to issue out against the Queens great Army;
Amongst all Iacobs sonnes, none sinned more grieuously then Ruben and Iudah: both in Incest. The one defiling his fathers Concubine, the other his sonnes Wife:
among all Iacobs Sons, none sinned more grievously then Reuben and Iudah: both in Incest. The one defiling his Father's Concubine, the other his Sons Wife:
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Ruben saued him by his mercie, and Iudah by his wisedome. That Iudah was very politique and wise, appeares in his speech to the rest of his Brothers, concerning Ioseph; What will it auaile vs (saith hee) to kill our brother, though wee keepe his bloud secret.
Reuben saved him by his mercy, and Iudah by his Wisdom. That Iudah was very politic and wise, appears in his speech to the rest of his Brother's, Concerning Ioseph; What will it avail us (Says he) to kill our brother, though we keep his blood secret.
Secondly, whereas Iacob was wonderfully affected towards him, because he was the sonne of his old age, his reach was, by selling of him to these Merchants, to worke an impossibilitie that his Father might neuer see him.
Secondly, whereas Iacob was wonderfully affected towards him, Because he was the son of his old age, his reach was, by selling of him to these Merchant's, to work an impossibility that his Father might never see him.
Thirdly, by his course, he thought to preuent the honour that Ioseph dreamt of; namely, that the Sun, the Moone, and the 11. Stars, did reuerence vnto him;
Thirdly, by his course, he Thought to prevent the honour that Ioseph dreamed of; namely, that the Sun, the Moon, and the 11. Stars, did Reverence unto him;
some of them subtilly turning their outside to one Religion, their inside to another: Others seeking to cōpasse their lusts through prodigious and disasterous courses;
Some of them subtly turning their outside to one Religion, their inside to Another: Others seeking to compass their Lustiest through prodigious and disastrous courses;
they haue beene catched in their owne snares, God discouering their wisedome to be foolishnesse, and all their deuices vanishing away, as the fome vpon the waters.
they have been catched in their own snares, God discovering their Wisdom to be foolishness, and all their devices vanishing away, as the foam upon the waters.
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But thus will it euer come to passe, that when greatnesse is not supported with goodnesse, Mole ruit suà; it ouerthrowes it selfe with the owne weight.
But thus will it ever come to pass, that when greatness is not supported with Goodness, Mole ruit suà; it overthrows it self with the own weight.
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the sinne presented it selfe before him, as the sinne of Adam; the eyes of his iudgement and vnderstanding were opened, which at the first were dimmed,
the sin presented it self before him, as the sin of Adam; the eyes of his judgement and understanding were opened, which At the First were dimmed,
and dammed vp, that now he saw the foule errour he had committed, and no doubt his sinne lay at his doore; his conscience pursues him, attaches him, condemnes him.
and dammed up, that now he saw the foul error he had committed, and no doubt his sin lay At his door; his conscience pursues him, attaches him, condemns him.
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For what can be more? Being truely touched for this offence, hee resolues no more to touch Thamar. Repentance being nothing else but a transmutation and change of the minde:
For what can be more? Being truly touched for this offence, he resolves no more to touch Tamar. Repentance being nothing Else but a transmutation and change of the mind:
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If we haue giuen ouer our members to vncleannes as Iudah had here done, we must (addresse our selues to the contrarie, and) make them the seruants of righteousnesse in holinesse; as the Apostle speaketh.
If we have given over our members to uncleanness as Iudah had Here done, we must (address our selves to the contrary, and) make them the Servants of righteousness in holiness; as the Apostle speaks.
What profiteth it to take downe the bodie by fasting, saith Ierome, & animus intumescit superbia, and the minde swolne and puffed vp with pride? or to be nice forsooth, and curious in drinking a cup of wine,
What profiteth it to take down the body by fasting, Says Jerome, & animus intumescit superbia, and the mind swollen and puffed up with pride? or to be Nicaenae forsooth, and curious in drinking a cup of wine,
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And first I may say of the Theefe in the words of Paul: Let him that stole, steale no more: to the Vsurer let him oppresse no more: to the swearer let him blaspheme no more: to the Drunkard, let him quaffe no more: and so of the rest.
And First I may say of the Thief in the words of Paul: Let him that stole, steal no more: to the Usurer let him oppress no more: to the swearer let him Blaspheme no more: to the Drunkard, let him quaff no more: and so of the rest.
Euery mans sinne, euen ea sola voluptas, is his Thamar; by which he must doe as Iudah here doth, deale with it no more. And yet it may bee I speake of this sinne;
Every men sin, even ea sola voluptas, is his Tamar; by which he must do as Iudah Here does, deal with it no more. And yet it may be I speak of this sin;
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I am sorie so renowned and famous a Church as this of England, should haue no sharper censure for Adulterie then a white sheete. I will not be so bold as some reuerend Diuines, to make it a degree of Adulterie, to appoint a light or a sheete punishment for it.
I am sorry so renowned and famous a Church as this of England, should have no sharper censure for Adultery then a white sheet. I will not be so bold as Some reverend Divines, to make it a degree of Adultery, to appoint a Light or a sheet punishment for it.
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and giuen, it may be iustly be feared in im - pios vsus as in former times (I pray God it be not so now:) For in stead of reparations of Bridges, mending Sea-breakes, manuring High-wayes, maintenance of poore Schollers;
and given, it may be justly be feared in im - Pios vsus as in former times (I pray God it be not so now:) For in stead of reparations of Bridges, mending Sea-breaks, manuring Highways, maintenance of poor Scholars;
Aeneas Siluius many yeeres since, gaue this Church a scratch on the face, in his time for this corruption, declaring the manner of Penance then in vse:
Aeneas Siluius many Years since, gave this Church a scratch on the face, in his time for this corruption, declaring the manner of Penance then in use:
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yet that heauenly and vncorrupt Iudge, who neuer yet commuted or dispenced with any sinne: who, of such great wickednesse is both iudex and vindex, the searcher of it out, and the punisher of it;
yet that heavenly and uncorrupt Judge, who never yet commuted or dispensed with any sin: who, of such great wickedness is both Judge and vindex, the searcher of it out, and the punisher of it;
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when ignobly and basely they defile their bodies, & satiate themselues in the sea of their brinish lusts, they plunge themselues headlong into these black, hellish, and infernall deepes. Application in Particular.
when ignobly and basely they defile their bodies, & satiate themselves in the sea of their brinish Lustiest, they plunge themselves headlong into these black, hellish, and infernal deeps. Application in Particular.
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Well, let the vse of this concerne, First, Great men; Secondly, All mer. Of the first sort if there bee any amongst vs, vpon whose heads I may iustly heape the coales of this present discourse, be their state and condition what it wil, let them here take a faire President from Iudah; let them repent and be grieued, turne from their iniquitie, and be sorie for it.
Well, let the use of this concern, First, Great men; Secondly, All mere. Of the First sort if there be any among us, upon whose Heads I may justly heap the coals of this present discourse, be their state and condition what it will, let them Here take a fair President from Iudah; let them Repent and be grieved, turn from their iniquity, and be sorry for it.
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and humbly entreat, to wash him from his wickednesse, and clense him from his sinne? Those two sins of his, Murder and Adultery, had they not beene repented of, O they would haue beene vnto his soule,
and humbly entreat, to wash him from his wickedness, and cleanse him from his sin? Those two Sins of his, Murder and Adultery, had they not been repented of, Oh they would have been unto his soul,
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Alas, how doe we couer our sinne, as Thamar her face, wiping our mouthes after our wickednes with the Strumpet in the Prouerbs, bathing our selues in our vices, ar Poppea in the milke of Asses;
Alas, how do we cover our sin, as Tamar her face, wiping our mouths After our wickedness with the Strumpet in the Proverbs, bathing our selves in our vices, Are Poppea in the milk of Asses;
omitting no inuention, contention, art, studie, cost, to compasse the vncleane desires of our owne hearts? He that created the eye, shall not he see? Psal. 94.10.
omitting no invention, contention, art, study, cost, to compass the unclean Desires of our own hearts? He that created the eye, shall not he see? Psalm 94.10.
And he that teacheth man knowledge, to leaue this, shall not hee punish? God hath ordained that his Church should bee increased by an holy and pure seede, borne of lawfull matrimonie: yet Lord;
And he that Teaches man knowledge, to leave this, shall not he Punish? God hath ordained that his Church should be increased by an holy and pure seed, born of lawful matrimony: yet Lord;
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how impudent are the Adulteries of this effeminate, this wanton and womanish age? Like Absoloms, vpon the tops of their houses, open & knowne to the world, to the high displeasure of Almightie God, abuse of holy Marriage,
how impudent Are the Adulteries of this effeminate, this wanton and womanish age? Like Absoloms, upon the tops of their houses, open & known to the world, to the high displeasure of Almighty God, abuse of holy Marriage,
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if we multiply our iniquities as the mole-hils of the earth, plagues and iudgements shall bee as the mountaines of God, of incomparable weight to fall vpon vs,
if we multiply our iniquities as the molehills of the earth, plagues and Judgments shall be as the Mountains of God, of incomparable weight to fallen upon us,
O consider this, yee that forget God in the breach of holy Marriage, the blessing of Paradise, the gate of life, the entrance into liuing, the seed-plot of heauen:
O Consider this, ye that forget God in the breach of holy Marriage, the blessing of Paradise, the gate of life, the Entrance into living, the seed-plot of heaven:
as one spake of a Dice player, Quanto peritior, tanto nequior; the cunninger, the lewder: and as the wormewood stalke, the bigger it groweth, the bitterer it is;
as one spoke of a Dice player, Quanto peritior, tanto nequior; the cunninger, the lewder: and as the wormwood stalk, the bigger it grows, the bitterer it is;
most men would bee Mathematicians vnder the reigne of Ptolomey: braue souldiers were in account vnder Xerxas, and Musitions vnder Nero; because these Princes were accomplished in these seuerall delights.
most men would be Mathematicians under the Reign of Ptolemy: brave Soldiers were in account under Xerxas, and Musicians under Nero; Because these Princes were accomplished in these several delights.
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in whose time they say no poore man did euer begge, no learned man did euer want? Meane men are stirred vp for the most part to follow and to apply themselues to that which most pleaseth their Princes:
in whose time they say no poor man did ever beg, no learned man did ever want? Mean men Are stirred up for the most part to follow and to apply themselves to that which most Pleases their Princes:
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and Iudah notwithstanding his Incest, shall bee established in his Patriarchal dignitie, and remaine the famous and renowned ancestor of Christ. Yet hence obserue two caueats.
and Iudah notwithstanding his Incest, shall be established in his Patriarchal dignity, and remain the famous and renowned ancestor of christ. Yet hence observe two caveats.
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Fourthly, learne from hence, yee adulterers and adulteresses, as the Apostle speakes, who choose to be at enmitie with God, that yee might be at amitie with the world:
Fourthly, Learn from hence, ye Adulterers and Adulteresses, as the Apostle speaks, who choose to be At enmity with God, that ye might be At amity with the world:
how long thinke you, shall God forbeare, without punishment? how long shal your faces be couered, your sinnes vnexamined? Doe ye scoffe at God, as Elias did at Baal? Doe ye thinke he sleepes and must bee awaked? Consider first the greatnesse of this sinne;
how long think you, shall God forbear, without punishment? how long shall your faces be covered, your Sins unexamined? Do you scoff At God, as Elias did At Baal? Do you think he sleeps and must be awaked? Consider First the greatness of this sin;
Consider secondly, how wonderfull God hath beene in his iudgements against this sinne, How fearfull was the ouerthrow of Sodome and Gomorrha, when God rained downe vpon them hell from heauen, fire and brimstone, being the materials of their subuersion? Zimrs together with Cosbi his Midianitish woman,
Consider secondly, how wonderful God hath been in his Judgments against this sin, How fearful was the overthrow of Sodom and Gomorrha, when God reigned down upon them hell from heaven, fire and brimstone, being the materials of their subversion? Zimrs together with Cozbi his Midianitish woman,
but for once looking backe vpon Sodome, which might bee thought but a small offence? Yet the one, God cast him out of Paradice, attainted his whole bloud, which could neuer bee restored but by the bloud of Christ:
but for once looking back upon Sodom, which might be Thought but a small offence? Yet the one, God cast him out of Paradise, attainted his Whole blood, which could never be restored but by the blood of christ:
where her fault was, there was her fall, where she offended there was she punished where her offence was committed, there God made her a monument of his vengeance before shee went further.
where her fault was, there was her fallen, where she offended there was she punished where her offence was committed, there God made her a monument of his vengeance before she went further.
as that which brings a man to a morsell of bread, like a fire deuoures him to destruction, rootes out all his increase, destroyes the soule, shortens the life, brings a perpetuall infamy and blot vpon our name,
as that which brings a man to a morsel of bred, like a fire devours him to destruction, roots out all his increase, Destroys the soul, shortens the life, brings a perpetual infamy and blot upon our name,
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and these not once committed, as Iudahs here was and no more, but often, more and more; nourished with rewards, countenanced with fauours, born out with greatnes:
and these not once committed, as Judas Here was and no more, but often, more and more; nourished with rewards, countenanced with favours, born out with greatness:
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How highly hath it beene accounted of euen amongst the Heathen? Valerius Maximus reports of a delicate and beautifull yong man, that all becut and mangled his face,
How highly hath it been accounted of even among the Heathen? Valerius Maximus reports of a delicate and beautiful young man, that all becut and mangled his face,
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because he would not be desired of women. One of the fairest dames in Greece threw her selfe into the Sea, to saue her chastitie. Fiftie virgins of the Spartanes killed themselues,
Because he would not be desired of women. One of the Fairest dams in Greece threw her self into the Sea, to save her chastity. Fiftie Virgins of the Spartans killed themselves,
and admired as a glorious starre in that beautifull Spheare of the Patriarches: Pulchrior in luce cordis, quàm in facie corporis, fairer in the light of his soule,
and admired as a glorious star in that beautiful Sphere of the Patriarchs: Pulchrior in luce Cordis, quàm in fancy corporis, Fairer in the Light of his soul,
When we affect this beautie of the soule, (a beame of diuine goodnesse shed into it) whereby our sensuall appetites are subdued to reason, wee may be said to be more then men:
When we affect this beauty of the soul, (a beam of divine Goodness shed into it) whereby our sensual appetites Are subdued to reason, we may be said to be more then men:
for to liue chastely is to liue the life of Angels; the difference is but only in faelicitate, Bernard in Epist. Gen. 29.30. Bonam nauem habes, sed malum gubernatorem. Isoc-Psal. 119.37. Impudicus oculus impudici cordis est nuntius. Aug. Iob. 31.1. non in virtute;
for to live chastely is to live the life of Angels; the difference is but only in faelicitate, Bernard in Epistle Gen. 29.30. Good nauem habes, sed malum gubernatorem. Isoc-Psal. 119.37. Impudicus oculus impudici Cordis est nuntius. Aug. Job 31.1. non in virtute;
Let me speake once for all, and speake in the words of the Apostle: This is the will of God, euen your holinesse, and that you abstaine from Fornication.
Let me speak once for all, and speak in the words of the Apostle: This is the will of God, even your holiness, and that you abstain from Fornication.
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Mortifie therefore your earthly members, Fornication, vncleannesse, inordinate affections, euill concupiscence. This is no age licentiously to wantonnize.
Mortify Therefore your earthly members, Fornication, uncleanness, inordinate affections, evil concupiscence. This is no age licentiously to wantonize.
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Heauen is no Inne to entertaine all commers. Without shall be dogs, inchanters, whoremongers. Labour then for true remorse, and for vnfained repentance: Wash thy heart from wickednesse.
Heaven is no Inn to entertain all comers. Without shall be Dogs, enchanters, whoremongers. Labour then for true remorse, and for unfeigned Repentance: Wash thy heart from wickedness.
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but that you cleere him in your priuate iudgements, and account him as an honorable Patriarch, a famous & renowned Ancestor of Christ? When Iacob his father lay vpon his death-bed, hee prophesied thus of him:
but that you clear him in your private Judgments, and account him as an honourable Patriarch, a famous & renowned Ancestor of christ? When Iacob his father lay upon his deathbed, he prophesied thus of him:
The scepter shall not depart from Iudah till Shiloh come. Shilo came at the fulnesse of time; when the Scepter departed, that is, the ciuill policie and gouernment of the Iewes was dissolued, and transferred to the Romans:
The sceptre shall not depart from Iudah till Shiloh come. Shilo Come At the fullness of time; when the Sceptre departed, that is, the civil policy and government of the Iewes was dissolved, and transferred to the Roman:
and be clothed with a garment of righteousnesse downe to his feete, when both He, and we shall stand at the right hand of Christ, and all our iniquities shall be done away,
and be clothed with a garment of righteousness down to his feet, when both He, and we shall stand At the right hand of christ, and all our iniquities shall be done away,
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Quis ferre posset principem per cuncta caua corporis libidinem recipientem cum ne billuem quidem talem quisquam ferat Romae. Lamprid. ad Const sup. De Heliog.
Quis Far posset principem per Everything caua corporis libidinem recipientem cum ne billuem quidem talem quisquam ferat Rome. Lamprid and Constant sup. De Heliog.
Iudge Dodridge in his charge. In Anglia qui extra matrimonium mulieribuscommiscentur, deprehensi sacerdotis imperio, die festo in processu cleri, &c. Lib 1. de dictis & Fact. Alphonsi.
Judge Dodridge in his charge. In Anglia qui extra matrimonium mulieribuscommiscentur, deprehensi Sacerdote Imperial, die Festo in processu Cleri, etc. Lib 1. de dictis & Fact. Alphonsi.
