Gods mercies and Ierusalems miseries A sermon preached at Pauls Crosse, the 25. of Iune. 1609. By Lancelot Dawes, Master of Arts and fellow of Queenes Colledge in Oxford.
GODS MERCIES AND IERVSALEMS MISERIES. IEREMIE 5.1. ¶ Runne two and fro by the streetes of Ierusalem, and behold now, and know and inquire in the open places thereof:
GOD'S MERCIES AND JERUSALEMS MISERIES. IEREMIE 5.1. ¶ Run two and from by the streets of Ierusalem, and behold now, and know and inquire in the open places thereof:
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MAny meanes did the Lord vse to reclaim IERVSALEM from her rebellion against him, by sundry commemorations of his benefites he wooed her by the sweet promises of the Gospell, he incited her by the captiuity of her sister Samaria, he forwarned her,
MAny means did the Lord use to reclaim JERUSALEM from her rebellion against him, by sundry commemorations of his benefits he wooed her by the sweet promises of the Gospel, he incited her by the captivity of her sister Samaria, he forwarned her,
but yet she continued like her forefathers, a faithles and stubborne generation, a generation that set not her heart aright, she runnes still on a wrong Bias, in stead of beeing a faithfull Spouse, she becomes a filthy harlot,
but yet she continued like her Forefathers, a faithless and stubborn generation, a generation that Set not her heart aright, she runs still on a wrong Bias, in stead of being a faithful Spouse, she becomes a filthy harlot,
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and playeth the Whore vpon euery hie mountaine, and vnder euery greene tree, her wine is mixed with water, her siluer is become drosse, her Princes rebels and companions of theeues, and as shee groweth in yeares,
and plays the Whore upon every high mountain, and under every green tree, her wine is mixed with water, her silver is become dross, her Princes rebels and Sodales of thieves, and as she grows in Years,
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so shee increaseth in all impieties, shee which at the first did onely pull little sinnes with the small cordes of vanity, doth now draw greater transgressions with the huge cart-ropes of iniquity, so that now from the sole of her foot to the crown of her head, there is nothing found in her but woundes and swellings, and sores full of corruption.
so she increases in all impieties, she which At the First did only pull little Sins with the small cords of vanity, does now draw greater transgressions with the huge Cart-ropes of iniquity, so that now from the sole of her foot to the crown of her head, there is nothing found in her but wounds and swellings, and sores full of corruption.
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and to giue her vp into the hands of her most sauage and cruell enemies, (the Chaldeans) who shall defile the holy Temple, and make Ierusalem a heape of stones.
and to give her up into the hands of her most savage and cruel enemies, (the Chaldeans) who shall defile the holy Temple, and make Ierusalem a heap of stones.
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Oh, but shall the husband be so vnkind to his Spouse whome hee hath married vnto himselfe? shall a Father be so seuere to his child? shall the God of mercy bee so vnmerciful vnto his chosen? Shall not the iudge of the world doe right? farre be it from God, that hee should slay the righteous with the wicked.
O, but shall the husband be so unkind to his Spouse whom he hath married unto himself? shall a Father be so severe to his child? shall the God of mercy be so unmerciful unto his chosen? Shall not the judge of the world do right? Far be it from God, that he should slay the righteous with the wicked.
her Apostasie is so generall, her disease (like a Gangraena ) is spread through euery member of the body, her malice is so incurable, that hee cannot without impeachment of his iustice, spare her any longer.
her Apostasy is so general, her disease (like a Gangraena) is spread through every member of the body, her malice is so incurable, that he cannot without impeachment of his Justice, spare her any longer.
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Runne to and fro by the streetes of Ierusalem, &c. v. 8. O yee men of Iuda and inhabitants of Ierusalem, doe not say that your teeth are set on edge, because your fathers haue eaten sowre grapes, doe not obiect, that my wayes are not equall, it is your wayes that are vnequall:
Run to and from by the streets of Ierusalem, etc. v. 8. O ye men of Iuda and inhabitants of Ierusalem, do not say that your teeth Are Set on edge, Because your Father's have eaten sour grapes, do not Object, that my ways Are not equal, it is your ways that Are unequal:
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but in the Metropolis of the whole Kingdome, in the holie Citie, runne through euery corner of it, search and enquire in the houses and allyes and backe-lanes,
but in the Metropolis of the Whole Kingdom, in the holy city, run through every corner of it, search and inquire in the houses and allies and back-lanes,
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But alas, who am I dust and ashes that I should intreate of this Subiect? it is a bottomlesse depth, who can diue into it? it is an vnaccessible light, who can beholde it? if the Heathen Simonides after three dayes study how to describe God, was further from any resolution in the latter end, then when hee first beganne:
But alas, who am I dust and Ashes that I should entreat of this Subject? it is a bottomless depth, who can dive into it? it is an unaccessible Light, who can behold it? if the Heathen Simonides After three days study how to describe God, was further from any resolution in the latter end, then when he First began:
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then may it not seeme strange, if the tongues of men and Angels faile in describing the very backe parts of this one attribute, being more proper and essentiall vnto God then any whatsoeuer.
then may it not seem strange, if the tongues of men and Angels fail in describing the very back parts of this one attribute, being more proper and essential unto God then any whatsoever.
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That Tyrian proued the wisest in the end, who hauing concluded in the Euening with his fellowes, that hee which could first in the next morning behold the Sun (which they worshipped as a God) should bee King;
That Tyrian proved the Wisest in the end, who having concluded in the Evening with his Fellows, that he which could First in the next morning behold the Sun (which they worshipped as a God) should be King;
Those benefites in tended towards his children, as namely Election before all time, creation in the beginning of time, Vocation, Redemption, Iustification in the fulnes of time, Glorification after all time, &c. To proue them to bee so many riuers of the bottomles Ocean of Gods neuer dying mercy;
Those benefits in tended towards his children, as namely Election before all time, creation in the beginning of time, Vocation, Redemption, Justification in the fullness of time, Glorification After all time, etc. To prove them to be so many Rivers of the bottomless Ocean of God's never dying mercy;
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Gods almighty power is manifested vnto vs, in that hee hath created the world of nothing, and made all the hoast of heauen by the breath of his mouth, and it is a property in describing of which Gods Secretaries do striue to be eloquent, Iob to shew it saith that he spreadeth out the heauens like a Canopie,
God's almighty power is manifested unto us, in that he hath created the world of nothing, and made all the host of heaven by the breath of his Mouth, and it is a property in describing of which God's Secretary's do strive to be eloquent, Job to show it Says that he spreadeth out the heavens like a Canopy,
and weighed the mountaines in a weight, and the hilles in a ballance, and yet his mercy goeth beyond his power, in that his omnipotency hath made nothing but what his mercy moued him to create,
and weighed the Mountains in a weight, and the hills in a balance, and yet his mercy Goes beyond his power, in that his omnipotency hath made nothing but what his mercy moved him to create,
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and it comes after too, in preseruing, and guiding, and protecting, by his heauenly prouidence (a branch of his mercy) whatsoeuer his powerfull hand hath made,
and it comes After too, in preserving, and guiding, and protecting, by his heavenly providence (a branch of his mercy) whatsoever his powerful hand hath made,
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The earth is full of the mercies of the Lord (sayth the Psalmist ) hee sayth not the heauens sayth Austen, Quia non indigent misericordia vbi est nulla miseria:
The earth is full of the Mercies of the Lord (say the Psalmist) he say not the heavens say Austen, Quia non indigent misericordia vbi est nulla Miseria:
and yet in another place hee addeth the heauens to thy truth (an other of his attributes) goeth vnto the clouds, there it stayeth, but thy mercy goeth further:
and yet in Another place he adds the heavens to thy truth (an other of his attributes) Goes unto the Clouds, there it stays, but thy mercy Goes further:
and the father of mercy is a title wherein God especially delighteth, but he is almost neuer called the God of iudgement: heare how hee proclaimeth himselfe:
and the father of mercy is a title wherein God especially delights, but he is almost never called the God of judgement: hear how he proclaims himself:
there he confines his iustice, hee sayth vnto vs as he doth vnto the seas in Iob: Hither shalt thou goe, and thou shalt goe no further, here shalt thou stay thy raging waues, it shall not passe the fourth generation,
there he confines his Justice, he say unto us as he does unto the Seas in Job: Hither shalt thou go, and thou shalt go no further, Here shalt thou stay thy raging waves, it shall not pass the fourth generation,
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The Lord (sayth he) shall stand as in as in mount Perazim, he shall be angry as in the valley of Gibeon, that hee may doe his worke, his strange worke,
The Lord (say he) shall stand as in as in mount Perazim, he shall be angry as in the valley of Gibeon, that he may do his work, his strange work,
hee is more loath to put out his hand for to inflict a iudgement, then euer was Octauius to subscribe his name to the execution of any publike offender, whose vsuall speech was this, Vtinam nescirem literas, I would to God I could not write.
he is more loath to put out his hand for to inflict a judgement, then ever was Octavius to subscribe his name to the execution of any public offender, whose usual speech was this, Vtinam nescirem literas, I would to God I could not write.
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then the wicked falleth seuenty times seauen times, & yet hee maketh his Sunne to shine vpon them both, he makes his rain to fall vpon them both, still almost hee containeth the sword of his iustice within the sheath of his mercy:
then the wicked falls seuenty times seauen times, & yet he makes his Sun to shine upon them both, he makes his rain to fallen upon them both, still almost he Containeth the sword of his Justice within the sheath of his mercy:
it is a kind of ease to be auenged of thine enemie, and therefore God when the Iewes continue still to prouoke him to his face, will ease himselfe by inflicting his iudgements vpon them, I will ease me of mine enemies, but it comes with an (ah) or (alas) it is paine and griefe to him, hee is wounded to the very heart, his bowels are rowled and turned within him;
it is a kind of ease to be avenged of thine enemy, and Therefore God when the Iewes continue still to provoke him to his face, will ease himself by inflicting his Judgments upon them, I will ease me of mine enemies, but it comes with an (ah) or (alas) it is pain and grief to him, he is wounded to the very heart, his bowels Are rolled and turned within him;
the history of Ahab will proue as much, who was one that had solde himselfe to worke wickednes, that prouoked the Lord God more then all the Kings of Israel that were before him, then Baasha, then Omri, then Ieroboam the sonne of Nebat that made Israel to sinne, therefore the Lord sends vnto him the Prophet Eliah telling him, that in the field where the dogges licked vp the bloud of Naboth, they should licke his blood also,
the history of Ahab will prove as much, who was one that had sold himself to work wickedness, that provoked the Lord God more then all the Kings of Israel that were before him, then Baasha, then Omri, then Jeroboam the son of Nebat that made Israel to sin, Therefore the Lord sends unto him the Prophet Elijah telling him, that in the field where the Dogs licked up the blood of Naboth, they should lick his blood also,
and yet it shall suffice to reuoke part of Gods iudgements against him, because hee submitteth himselfe before me, I will not bring that euill in his dayes vpon his house.
and yet it shall suffice to revoke part of God's Judgments against him, Because he submitteth himself before me, I will not bring that evil in his days upon his house.
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but yet he will not come vpon her as a thiefe in the night to destroy her, she shall haue fortie dayes warning, and if in the meane time she will turne her plaiing into praying,
but yet he will not come upon her as a thief in the night to destroy her, she shall have fortie days warning, and if in the mean time she will turn her playing into praying,
and her feasting into fasting, and by couering her selfe with sackcloath, hide from his eyes her broade sayles of pride, he will make it knowne vnto her, that hee was not so ready before, to lend a left eare of iustice to her crying sinnes,
and her feasting into fasting, and by covering her self with Sackcloth, hide from his eyes her broad sails of pride, he will make it known unto her, that he was not so ready before, to lend a left ear of Justice to her crying Sins,
The old world had so defiled the earth with her cruelties, and the smoake of her sinnes did so fume vp to heauen into the nostrils of God, that he was sorry in his heart that euer hee had made man:
The old world had so defiled the earth with her cruelties, and the smoke of her Sins did so fume up to heaven into the nostrils of God, that he was sorry in his heart that ever he had made man:
yet hee will not presently destroy this wicked generation, there shall bee an hundreth and twenty yeares for repentance, before hee will purge this Augaeum stabulum, with a deluge of waters.
yet he will not presently destroy this wicked generation, there shall be an Hundredth and twenty Years for Repentance, before he will purge this Augaeum Stable, with a deluge of waters.
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but rather (if without offence the Potter may be compared to the clay) like to that Persian Generall, who spared Delos because that Apollo was borne there;
but rather (if without offence the Potter may be compared to the clay) like to that Persian General, who spared Delos Because that Apollo was born there;
it was an opinion of the Heathen, that for one euill mans sake, many good men were put to the worse, — Pallas exurere gentem Argiuûm at { que } ipsos voluit submergere ponto:
it was an opinion of the Heathen, that for one evil men sake, many good men were put to the Worse, — Pallas exurere gentem Argiuûm At { que } ipsos voluit submergere ponto:
Vnius ob noxam & furias Aiacis Oilei, for the sinne of one man by name, Aiax the sonne of Oileus, and Πολλα•• καὶ ξυμπασά πόλις κακοῦ ἀνδρὸς ἐπαυρεῖ, God punisheth a whole City for one mans sinne,
Unius ob noxam & furias Aiacis Oilei, for the sin of one man by name, Ajax the son of Oileus, and Πολλα•• καὶ ξυμπασά πόλις κακοῦ ἀνδρὸς ἐπαυρεῖ, God Punisheth a Whole city for one men sin,
if thou obiect vnto me, that the Israelites were plagued for Dauids trespasse, I answere, Dauids sinne did occasion that punishment which the Israelites did iustly deserue for their owne iniquities:
if thou Object unto me, that the Israelites were plagued for David trespass, I answer, David sin did occasion that punishment which the Israelites did justly deserve for their own iniquities:
and how farre hee is from punishing the righteous with the wicked, let Sodome witnesse, a sinke of the filthiest sinnes, a cage of the vncleanest birdes, a denne of the wickedest theeues that euer the earth bredde:
and how Far he is from punishing the righteous with the wicked, let Sodom witness, a sink of the filthiest Sins, a cage of the uncleanest Birds, a den of the wickedest thieves that ever the earth bred:
yet hee will not rashlie come vpon her, but first he will goe downe and see ▪ whether they haue done altogether according vnto that crie which was come vnto him, & if there can but fiftie righteous men bee found in fiue Cities, which was but for euery Citie ten,
yet he will not rashly come upon her, but First he will go down and see ▪ whither they have done altogether according unto that cry which was come unto him, & if there can but fiftie righteous men be found in fiue Cities, which was but for every city ten,
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nay, if but forty, nay, if but thirty, nay, if but twenty, nay, if but tenne can bee found amongst them all, which was but for euery City two, he wil not destroy the City for those mens sake:
nay, if but forty, nay, if but thirty, nay, if but twenty, nay, if but tenne can be found among them all, which was but for every city two, he will not destroy the city for those men's sake:
whome the Lord doth so tenderly compassionate, that if within her spatious walles, amongst so many millions of soules, one righteous man could haue beene found, eyther amongst the Nobles or Magistrates,
whom the Lord does so tenderly compassionate, that if within her spacious walls, among so many millions of Souls, one righteous man could have been found, either among the Nobles or Magistrates,
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is there such a thunder-threatning cloud of Gods iustice set before thine eyes, that thou thinkest it impossible that the Sunne of his fauour should pearce through it into thine heart? deceiue not thy selfe, where sinne aboundeth, there grace superaboundeth; thou art a fitte Subiect for God to worke vpon:
is there such a thunder-threatening cloud of God's Justice Set before thine eyes, that thou Thinkest it impossible that the Sun of his favour should pierce through it into thine heart? deceive not thy self, where sin Aboundeth, there grace superaboundeth; thou art a fit Subject for God to work upon:
and where can God better shew his mercy, then where is the greatest aboundance of mans miserie? the desperatest diseases that can befall the soule of man, dead Apoplexies, vncleane leprosies, dangerous Lethargies, remedilesse Consumptions, whatsoeuer they be, God can as easily cure them, as the smallest infection:
and where can God better show his mercy, then where is the greatest abundance of men misery? the desperatest diseases that can befall the soul of man, dead Apoplexies, unclean Leprosies, dangerous Lethargies, remediless Consumptions, whatsoever they be, God can as Easily cure them, as the Smallest infection:
There is no sinne of it selfe so hainous, but God can wipe it away: he will forgiue wicked Manasses aswel as righteous Abraham 10000 talents as one penny.
There is no sin of it self so heinous, but God can wipe it away: he will forgive wicked Manasses aswell as righteous Abraham 10000 Talents as one penny.
Suppose that all the sinnes that euer were committed, from the murther of Caine to the treason of Iudas, laid vpon thy shoulders, there is no more proportion betweene them and Gods mercy then betweene Stillam muriae & mare Aegaeum betwixt a drop of brine and the Acgean, nay the great Ocean, the snuffe of the Candle and the light of the day,
Suppose that all the Sins that ever were committed, from the murder of Cain to the treason of Iudas, laid upon thy shoulders, there is no more proportion between them and God's mercy then between Stillam muriae & mare Aegean betwixt a drop of brine and the Acgean, nay the great Ocean, the snuff of the Candle and the Light of the day,
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and in the Cloath (after thy natural perfection) with actuall transgression, yet he wil make thee as white as the snow in Salmon: he will bind all thy sinnes in a bundell, and cast them into the bottome of the Sea, hee will naile them vnto his Sonnes Crosse, he will remoue them as far from thee as the East is from the West,
and in the Cloth (After thy natural perfection) with actual Transgression, yet he will make thee as white as the snow in Salmon: he will bind all thy Sins in a bundle, and cast them into the bottom of the Sea, he will nail them unto his Sons Cross, he will remove them as Far from thee as the East is from the West,
Heauen gates are neuer shut when penitent sinners knocke, there is a Master of requests in that Court, which is more ready to preferre thy petition vnto God,
Heaven gates Are never shut when penitent Sinners knock, there is a Master of requests in that Court, which is more ready to prefer thy petition unto God,
then thou canst be to request his helpe, and will he which for ten mens sake would haue spared Sodome, and for one mans sake haue passed by the crimson sinnes of Ierusalem, who was moued with compassion at the hypocriticall repentance of wicked Ahab, and reuoked his sentence at the counterfait humiliation of proud Niniueh, stoppe his eares at the petition of any penitent sinner? doubt not but he will heare thy petition and giue his royall assent to that thou desirest,
then thou Canst be to request his help, and will he which for ten men's sake would have spared Sodom, and for one men sake have passed by the crimson Sins of Ierusalem, who was moved with compassion At the hypocritical Repentance of wicked Ahab, and revoked his sentence At the counterfeit humiliation of proud Nineveh, stop his ears At the petition of any penitent sinner? doubt not but he will hear thy petition and give his royal assent to that thou Desirest,
though thou canst but with Dauid roare and not speake, or with the poore Publican vtter a short and abrupt speech O Lord be mercifull vnto me a sinner, &c. or with Hezekiah Chatter like a Crane, and mourne like a Doue.
though thou Canst but with David roar and not speak, or with the poor Publican utter a short and abrupt speech Oh Lord be merciful unto me a sinner, etc. or with Hezekiah Chatter like a Crane, and mourn like a Dove.
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Oh then flee vnto him as a Doue vnto the windowes, hide thy selfe in the holes of the true rocke, put thy finger in Christs side there thou shalt finde both Oyle to soften and Wine to cure thy festered soule, cry mightily to God with Niniuch, say with Dauid, I haue sinned, morne with Hezekiah, weepe bitterly with Peter, fall downe at Iesus his feete with Mary Magdalen, say with blind Bartelmaeus in the Gospell, O sonne of Dauid haue mercy vpon me.
O then flee unto him as a Dove unto the windows, hide thy self in the holes of the true rock, put thy finger in Christ side there thou shalt find both Oil to soften and Wine to cure thy festered soul, cry mightily to God with Ninjuch, say with David, I have sinned, morn with Hezekiah, weep bitterly with Peter, fallen down At Iesus his feet with Marry Magdalen, say with blind Bartelmaeus in the Gospel, Oh son of David have mercy upon me.
Againe is Gods mercy such that hee will spare the wicked for the righteous sake? Here then yee sonnes of Beliall, may learne this lesson to spare the righteous for the wickeds sake.
Again is God's mercy such that he will spare the wicked for the righteous sake? Here then ye Sons of Belial, may Learn this Lesson to spare the righteous for the wickeds sake.
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if for no other reason yet euen for this, because such men are often times a meanes to keepe away Gods iudgments from the euill doers, the chaffe shall not be burned as long as it is mingled with the wheat.
if for no other reason yet even for this, Because such men Are often times a means to keep away God's Judgments from the evil doers, the chaff shall not be burned as long as it is mingled with the wheat.
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God could doe no hurt vnto the Sodomites as long as iust Lot was in their company, as he blessed the house of Obed Edom, and all that he had because of the Arke that was with him, so the blessings that fall vpon the wicked mans head, are because of the godly with whom he dwelleth;
God could do no hurt unto the Sodomites as long as just Lot was in their company, as he blessed the house of Obed Edom, and all that he had Because of the Ark that was with him, so the blessings that fallen upon the wicked men head, Are Because of the godly with whom he dwells;
it was the encouragement that Caesar gaue vnto the Boateman, when his Boate was almost ouer whelmed by the violence of the waues, in the Riuer Anius, that he should not feare because Caesar was in his company.
it was the encouragement that Caesar gave unto the Boatman, when his Boat was almost over whelmed by the violence of the waves, in the River Anius, that he should not Fear Because Caesar was in his company.
then they may say as Michah said when he had hyred a Leuite to be his Priest, now I know that the Lord will bee good vnto mee seeing a Leuite (a mā that feareth the Lord) is with me, and therefore at the least in this one point, let them resemble the iust man, which maketh much of them that feare the Lord, Psal. 15. because they are as it were Bucklers to keepe away the force of the blow, and with faithfull Moses they stand in the gappe to turne away his wrathfull indignation, least it should destroy them.
then they may say as Micah said when he had hired a Levite to be his Priest, now I know that the Lord will be good unto me seeing a Levite (a man that fears the Lord) is with me, and Therefore At the least in this one point, let them resemble the just man, which makes much of them that Fear the Lord, Psalm 15. Because they Are as it were Bucklers to keep away the force of the blow, and with faithful Moses they stand in the gap to turn away his wrathful Indignation, lest it should destroy them.
But if they seeke (as the custome of so many is) by al meanes possible to destroy them, to trample them in the dust and (as much as in them lyeth) to roote them out of the land of the liuing, that they may haue none to controle them for their vnlawful deeds then they doe their best to cut a sunder the thread that keepeth vp the sword of vengeance,
But if they seek (as the custom of so many is) by all means possible to destroy them, to trample them in the dust and (as much as in them lies) to root them out of the land of the living, that they may have none to control them for their unlawful Deeds then they do their best to Cut a sunder the thread that Keepeth up the sword of vengeance,
Againe is God so slow to anger, so vnwilling to reuenge? had hee rather saue one righteous man thē punish a whole Citie, of such as sinne against him? Where bee the gallants of our dayes, who will not brooke the least offence offered against them? Nothing shall wash it away but the precious Blood, it is a disgrace vnto me,
Again is God so slow to anger, so unwilling to revenge? had he rather save one righteous man them Punish a Whole city, of such as sin against him? Where be the gallants of our days, who will not brook the least offence offered against them? Nothing shall wash it away but the precious Blood, it is a disgrace unto me,
vnlesse thou canst step a foote higher (as Luke doth in the Genealogie of Ioseph ) and say that Adam was the Sonne of God, if thou wouldest bee counted the Sonne of God, tread in his steps, walke as thou hast him for an example.
unless thou Canst step a foot higher (as Lycia does in the Genealogy of Ioseph) and say that Adam was the Son of God, if thou Wouldst be counted the Son of God, tread in his steps, walk as thou hast him for an Exampl.
For so doing thou shewest thy selfe to be a sparkle deriued from that infinite flame, a droppe taken from that bottomlesse Ocean, it is remarkeable (which one obserueth) that God hath giuen vnto Beasts both weapons of defence and offence, the Lyon hath his Pawes, the Oxe Hornes, the Boare Tuskes, the Serpent his Sting, the Birds Clawes, the Fishes Skales, the very Hedg-hog is not without his Pricks:
For so doing thou shewest thy self to be a sparkle derived from that infinite flame, a drop taken from that bottomless Ocean, it is remarkable (which one observeth) that God hath given unto Beasts both weapons of defence and offence, the lion hath his Paws, the Ox Horns, the Boar Tusks, the Serpent his Sting, the Birds Claws, the Fish Skales, the very Hedgehog is not without his Pricks:
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But man the excellencie of his dignitie, and the excellency of his Power (as Iacob speakes of Ruben ) he brings into the world smooth and naked, in token that hee should bee like vnto him, soft to anger slow to reuenge.
But man the excellency of his dignity, and the excellency of his Power (as Iacob speaks of Reuben) he brings into the world smooth and naked, in token that he should be like unto him, soft to anger slow to revenge.
How often doest thou sinne against thy God? By thy blasphemous oathes thou tearest him, by thy hypocriticall holinesse thou mockest him by thy vncleannesse thou polutest him, by thy arrogant pride thou disdainest him, and spittest in his face.
How often dost thou sin against thy God? By thy blasphemous Oaths thou tearest him, by thy hypocritical holiness thou Mockest him by thy uncleanness thou polutest him, by thy arrogant pride thou disdainest him, and spittest in his face.
and doth God for euery offence vn-sheath his sword against thee? Si quoties peccant homines sua fulmina mittat Iupiter, &c. If God should in iudgement punish euery sinne vpon the offendor, where should wretchedman be? now when God writeth thy sinnes in dust, wilt thou write thy Brothers in Marble? When he forgiueth thee ten thousand tallents, wilt not thou forgiue thy Brother an hundreth pence? If thou wilt be indeede his Sonne, bee like vnto him, be pittifull, tender-harted full of mercy and compassion,
and does God for every offence unsheath his sword against thee? Si How often peccant homines sua Thunderbolts mittat Iupiter, etc. If God should in judgement Punish every sin upon the Offender, where should wretchedman be? now when God Writeth thy Sins in dust, wilt thou write thy Brother's in Marble? When he forgives thee ten thousand Talents, wilt not thou forgive thy Brother an Hundredth pence? If thou wilt be indeed his Son, be like unto him, be pitiful, tender-harted full of mercy and compassion,
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and set with it at night, Let not the Sunne goe downe vpon thy wrath, if its conception bee in the night, vse it as the harlot vsed her child, smother it in thy bed & make it like the vntimely fruite of a woman which perisheth before it see the Sun, to this purpose remember that the Citizens of this Ierusalem are at vnity amongst themselus, the stones of this temple are fast coupled and linked together, the members of this Body as they are vnited in one head with the nerues of a iustifying faith:
and Set with it At night, Let not the Sun go down upon thy wrath, if its conception be in the night, use it as the harlot used her child, smother it in thy Bed & make it like the untimely fruit of a woman which Perishes before it see the Sun, to this purpose Remember that the Citizens of this Ierusalem Are At unity among themselves, the stones of this temple Are fast coupled and linked together, the members of this Body as they Are united in one head with the nerves of a justifying faith:
The branches of this Vine as they are vnited with the boale (frō whence they receiue nutriment) so haue they certaine tendrels whereby they are fastned, and linked one to another.
The branches of this Vine as they Are united with the boale (from whence they receive nutriment) so have they certain tendrels whereby they Are fastened, and linked one to Another.
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Now if without compassion thou seekest thy brothers hurt, thou dost as it were deuide Christ, thou pullest a stone out of this Temple, thou breakest a branch from this Vine, nay (more then so) thou cuttest the Vine it selfe.
Now if without compassion thou Seekest thy Brother's hurt, thou dost as it were divide christ, thou pullest a stone out of this Temple, thou breakest a branch from this Vine, nay (more then so) thou cuttest the Vine it self.
Virgill tells vs that when Aeneas was pulling a bough from a mirtle tree to shadow his sacrifice, their issued drops of blood from the boale trickling downe vnto the ground:
Virgil tells us that when Aeneas was pulling a bough from a myrtle tree to shadow his sacrifice, their issued drops of blood from the boale trickling down unto the ground:
at length he heard a voice crying vnto him thus Quid miserum AEnea laceras iam parce sepulto parce pias scelerare manus, the Poet tels vs that it was the blood of Polydorus Priamus his sonne which cryed for vengeance against Polymnestor the Thracian King which had slaine him, in like maner whēsoeuer thou seekest the ouerthrow of thy Christian Brother,
At length he herd a voice crying unto him thus Quid miserum AEnea laceras iam parce sepulto parce pias scelerare manus, the Poet tells us that it was the blood of Polydorus Priam his son which cried for vengeance against Polymnestor the Thracian King which had slain him, in like manner whensoever thou Seekest the overthrow of thy Christian Brother,
and hast a desire to reuenge thy selfe of him (as hee had to pull a bough from the Tree) thinke that it is not the branches but the Vine thou seekest to cutte downe.
and hast a desire to revenge thy self of him (as he had to pull a bough from the Tree) think that it is not the branches but the Vine thou Seekest to Cut down.
Thinke that thou hearest him cry vnto thee after this maner, iam parce sepulto parce tuas scelerare manus, imbrue not thy hands in my blood, haud cruor hic de stipite manat, it is not the branches thou fightest against, Nam Polydorus ego, I am Iesus whom thou persecutest.
Think that thou Hearst him cry unto thee After this manner, iam parce sepulto parce tuas scelerare manus, imbrue not thy hands in my blood, haud cruor hic de stipite manat, it is not the branches thou fightest against, Nam Polydorus ego, I am Iesus whom thou Persecutest.
The Tree is very fruitfull, and I am but a passenger, and therefore must be contented to pull two or three clusters which I conceiued to be the ripest,
The Tree is very fruitful, and I am but a Passenger, and Therefore must be contented to pull two or three clusters which I conceived to be the Ripest,
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by transgressing Gods commandement he lost his birthright, and was shut out of Paradise, by committing treason against his Lord and King, his bloud was stained,
by transgressing God's Commandment he lost his birthright, and was shut out of Paradise, by committing treason against his Lord and King, his blood was stained,
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and all his children were made vncapable of their fathers inheritance, but God (who is rightly tearmed the Father of all mercy, & God of all consolation ) as he purposed to shew his iustice in punishing the greater part of such,
and all his children were made uncapable of their Father's inheritance, but God (who is rightly termed the Father of all mercy, & God of all consolation) as he purposed to show his Justice in punishing the greater part of such,
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though they deserued as great a degree of punishment as the other, and therefore it is a Parliament holden before all times, it was enacted, that the naturall sonne of God, the second person in the Trinity, should in the fulnes of time take vpon him mans flesh,
though they deserved as great a degree of punishment as the other, and Therefore it is a Parliament held before all times, it was enacted, that the natural son of God, the second person in the Trinity, should in the fullness of time take upon him men Flesh,
these bee his people and the sheepe of his pasture, these be they which haue this prerogatiue to be called the sonnes of God, and the heires of God annexed with Christ:
these be his people and the sheep of his pasture, these be they which have this prerogative to be called the Sons of God, and the Heirs of God annexed with christ:
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Sathan hath a kingdome, and Christ but a little flocke, it is like to Bethleem in the land of Iudah, but a little one amongst the Princes of Iudah, it is like to Noahs floud, going and returning, like the sea flowing and ebbing,
Sathan hath a Kingdom, and christ but a little flock, it is like to Bethlehem in the land of Iudah, but a little one among the Princes of Iudah, it is like to Noahs flood, going and returning, like the sea flowing and ebbing,
or like to the Moone filling and waining, & sometimes so Eclipsed and darkened with the earth, that thou canst not perceiue, that Christ the sonne of righteousnesse doth shine vpon it.
or like to the Moon filling and waining, & sometime so Eclipsed and darkened with the earth, that thou Canst not perceive, that christ the son of righteousness does shine upon it.
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yet Gods flocke was onely contained in the family of Sheth, they onely were called the Sonnes of God, afterward this flocke was compassed in a very narrow fold, in Noahs familie, it was enclosed in one Arke,
yet God's flock was only contained in the family of Sheth, they only were called the Sons of God, afterwards this flock was compassed in a very narrow fold, in Noahs family, it was enclosed in one Ark,
Thus it continued in a very narrow compasse till Abrahams time, and so downeward till it beganne to multiply in the land of Egypt, and afterward in the promised Canaan, as yet it was still tied to one place, there was but one pasture for Gods sheepe, the rest of the world playde the harlot with other louers,
Thus it continued in a very narrow compass till Abrahams time, and so downward till it began to multiply in the land of Egypt, and afterwards in the promised Canaan, as yet it was still tied to one place, there was but one pasture for God's sheep, the rest of the world played the harlot with other lovers,
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vnto the riuer, and her branches vnto the lands end, then God gaue vnto his Sonne the heathen for his inheritance, and the vtmost part of the earth for his possession.
unto the river, and her branches unto the Lands end, then God gave unto his Son the heathen for his inheritance, and the utmost part of the earth for his possession.
deuide it into three parts with Ptolome or into fowre with some later writers, nay into sixe or seuen with our last Geographers, and you shall not find much aboue one of these seauen which professe Christ.
divide it into three parts with Ptolemy or into fowre with Some later writers, nay into sixe or seuen with our last Geographers, and you shall not find much above one of these seauen which profess christ.
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so that if the sonne of man should now come, he should scarce find faith in the earth, the true profession of the Gospell, is confined in a little corner of the Northwest,
so that if the son of man should now come, he should scarce find faith in the earth, the true profession of the Gospel, is confined in a little corner of the Northwest,
how little will the remainder be after so many substractions? And no maruell, for many are caled, but few are chosen, and broad is the way that leadeth to distruction.
how little will the remainder be After so many substractions? And no marvel, for many Are called, but few Are chosen, and broad is the Way that leads to destruction.
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and againe such as thogh they make it not euidently true, yet they make it euidently credible, not only probable (for that is the imperfection of our notes,
and again such as though they make it not evidently true, yet they make it evidently credible, not only probable (for that is the imperfection of our notes,
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if you will beleeue him) nay, amongst those which admit of the Scriptures, and Ecclesiasticall Histories and writings of the ancient fathers, faciunt etiam euidentiam veritatis.
if you will believe him) nay, among those which admit of the Scriptures, and Ecclesiastical Histories and writings of the ancient Father's, faciunt etiam euidentiam veritatis.
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Lord how plausible a Doctrine would this haue beene vnto Ahab; how would it haue fitted his turne to plead for Baal? what meanest thou Eliah thus to trouble Israel? As though wee were all Idolaters and thou onely a true worshipper of God? Consider the matter aright,
Lord how plausible a Doctrine would this have been unto Ahab; how would it have fitted his turn to plead for Baal? what Meanest thou Elijah thus to trouble Israel? As though we were all Idolaters and thou only a true worshipper of God? Consider the matter aright,
and is the spirit of God departed from vs all to possesse thee? Thus Constantius disputed with Libanus Bishop of Rome, against Athanasius The whole world is of this Opinion,
and is the Spirit of God departed from us all to possess thee? Thus Constantius disputed with Lebanon Bishop of Rome, against Athanasius The Whole world is of this Opinion,
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if it bee godly it is Subiect to danger, for if there bee any that feare God (as indeede there are many euery where) they haue hid themselues with Elias in Dens and Caues of the earth.
if it be godly it is Subject to danger, for if there be any that Fear God (as indeed there Are many every where) they have hid themselves with Elias in Dens and Caves of the earth.
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But the example of the Iewes will not much mooue our aduersarie quia non est eadem ratio populi Iudeorum et populi cristianorum, and might the Church of Christians bee still knowne, by the multitude of professors,
But the Exampl of the Iewes will not much move our adversary quia non est Same ratio People Judeorum et People cristianorum, and might the Church of Christians be still known, by the multitude of professors,
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Surely no, for scimus initio fuisse multo p•uciores Christianos, quam essent Iudaii, what better was shee in the time of those ten bloody persecutions which indured for the space of three hundred yeares? when a man could no sooner make profession of his faith but hee was either killed with the sword or burnt with fire, or drowned in the Sea,
Surely no, for scimus initio Fuisse Much p•uciores Christians, quam essent Iudaii, what better was she in the time of those ten bloody persecutions which endured for the Molle of three hundred Years? when a man could not sooner make profession of his faith but he was either killed with the sword or burned with fire, or drowned in the Sea,
(If that be possible) then the Perilli of our time haue inuented to gratifie the Romish Phalleris. Come a little lower and compare the Church not with the number of the Gentiles, (which no Papist in the world can for shame deny to haue euer exceeded the number of Christians) but with Heretikes, I meane not al sorts ioyned togeher (for they will subscribe to Austin the Church is euery where,
(If that be possible) then the Perilli of our time have invented to gratify the Romish Phalleris. Come a little lower and compare the Church not with the number of the Gentiles, (which no Papist in the world can for shame deny to have ever exceeded the number of Christians) but with Heretics, I mean not all sorts joined together (for they will subscribe to Austin the Church is every where,
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and Heresie euery where, but the Church is the same euery where, heresie is not the same but most different) but only the Arians, which sometimes haue so ouerspread the whole Christian world,
and Heresy every where, but the Church is the same every where, heresy is not the same but most different) but only the Arians, which sometime have so overspread the Whole Christian world,
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they counted themselues the onely Catholikes, but the true Christians they tearmed Scismatikes, calling them Ioannites, and Ambrosians, and Athanatians, and Homousians: Euen as the Papists at this day challenge the name of Catholikes, to themselues,
they counted themselves the only Catholics, but the true Christians they termed Schismatics, calling them Ioannites, and Ambrosians, and Athanatians, and Homoousians: Even as the Papists At this day challenge the name of Catholics, to themselves,
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but passing thence into the North, & from thence with the Gothes, and Vandals into Germanie and France, and Spaine, and Italy, (yea into Africke to) had infected all the Churches in the West.
but passing thence into the North, & from thence with the Goths, and Vandals into Germany and France, and Spain, and Italy, (yea into Africa to) had infected all the Churches in the West.
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an Arrian sate in Peters chaire, the head of the Church that great Melchisedecke whose Priesthood is not to be compared to any other, their God and their Lord, the Pope himselfe, rather then hee would die in the defence of the Gospell, subscribed to Arianisme; surely the whole Body must needs goe wrong, when the head did thus miscary.
an Arrian sat in Peter's chair, the head of the Church that great Melchizedek whose Priesthood is not to be compared to any other, their God and their Lord, the Pope himself, rather then he would die in the defence of the Gospel, subscribed to Arianism; surely the Whole Body must needs go wrong, when the head did thus miscarry.
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This plague indured not for some small moment (like the Macedonian Empire which was but a Flash and gone ) but for the space of three hundred yeares and vpward.
This plague endured not for Some small moment (like the Macedonian Empire which was but a Flash and gone) but for the Molle of three hundred Years and upward.
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and expelled the Orthodox Bishops and enioyed their roomes, and instead of the true Christ worshiped an Idole of their owne inuentions? or rather in a few miserable and forlorne wretches, which remained in prisons and wildernesses,
and expelled the Orthodox Bishops and enjoyed their rooms, and instead of the true christ worshipped an Idol of their own Inventions? or rather in a few miserable and forlorn wretches, which remained in prisons and Wildernesses,
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and Antechrist was in the height of his pride, & the light of the Gospell was taked vp in the Ashes of Popery, in so much that that which Nazianzen spoke in the oration against the Arrians, might fitly haue bin applied against the Papists.
and Antichrist was in the height of his pride, & the Light of the Gospel was taked up in the Ashes of Popery, in so much that that which Nazianzen spoke in the oration against the Arians, might fitly have been applied against the Papists.
There are at this day fowre Religions in the world (if the name of Religion may bee giuen to them all) Iudaisme, Paganisme, Mahametanisme, and Christianisme: of all these Iudaisme is the least,
There Are At this day fowre Religions in the world (if the name of Religion may be given to them all) Judaism, Paganism, Mohammedanism, and Christianity: of all these Judaism is the least,
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for it hath not onely seated it selfe in the whole Turkish Empire, and the large kingdomes of the great Sophi, but spreadeth abroad in many places of the vast dominions of Tartarie, Cathaia, & China almost vnto the Easterne Ocean,
for it hath not only seated it self in the Whole Turkish Empire, and the large kingdoms of the great Sophi, but spreadeth abroad in many places of the vast Dominions of Tartary, Cathay, & China almost unto the Eastern Ocean,
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and what it hath of later yeares gained in the west, wee feele partly in the miserable distresse of Hungarie and Transiluania, and haue iust occasion of greater feare,
and what it hath of later Years gained in the west, we feel partly in the miserable distress of Hungary and Transylvania, and have just occasion of greater Fear,
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for the Russians together with the Reliques of the Greeke Church, the Armenians and the Christians that are vnder the Emperour of the Abassens, doe exceede the number of all those, which holde the Principles of the Romish Church.
for the Russians together with the Relics of the Greek Church, the Armenians and the Christians that Are under the Emperor of the Abassens, do exceed the number of all those, which hold the Principles of the Romish Church.
shee hath euery day recouered her light, the Gospell that was then hid vnder a bushell, is become like to Dauids Sunne, which commeth foorth as a Bridegroome out of his chamber,
she hath every day recovered her Light, the Gospel that was then hid under a bushel, is become like to David Sun, which comes forth as a Bridegroom out of his chamber,
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when Iezabel hath done what shee can, in murthering the Lords Prophets, will affoord seuen thousand men which haue neuer bowed the knees of their hearts vnto Baal.
when Jezebel hath done what she can, in murdering the lords prophets, will afford seuen thousand men which have never bowed the knees of their hearts unto Baal.
In France wee haue a farre greater number, in Germanie the maior part, almost all Polonie, all Denmarke, Swethen, Norway, Britaine, and all the Islands in the Northerne seas, which haue taken the militarie Oath to fight vnder Christs standard.
In France we have a Far greater number, in Germany the mayor part, almost all Poland, all Denmark, Sweden, Norway, Britain, and all the Islands in the Northern Seas, which have taken the military Oath to fight under Christ standard.
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or those in the Acts, who being demaunded of Paul, whether they had receiued the holy Ghost, made answere that they neuer heard whether there was an holy Ghost or no.
or those in the Acts, who being demanded of Paul, whither they had received the holy Ghost, made answer that they never herd whither there was an holy Ghost or no.
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then did Bellarmines Collier, who being demaunded what he belieued, (quoth hee) that which the Church beleeueth, being againe demaunded what that was, answered, the same which I belieue:
then did Bellarmines Collier, who being demanded what he believed, (quoth he) that which the Church Believeth, being again demanded what that was, answered, the same which I believe:
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but Austen will teach him another lesson, Noli numerare turbas hominum incedentes latas vias, implentes crastinum circum, ciuitatis natalem clamando celebrantes, ciuitatem ipsam male viuendo turbantes, noli illas attendere, multi sunt,
but Austen will teach him Another Lesson, Noli numerare turbas hominum incedentes latas Ways, Implentes Tomorrow circum, ciuitatis Natalis clamando celebrantes, ciuitatem ipsam male viuendo turbantes, noli Illas attendere, multi sunt,
& quis numerat, sed pauci per viam angustam incedunt. Chrysostome will teach him that not in numeri magnitudine, sed in virtutis probitate consistit multitudo.
& quis numerat, sed Pauci per viam angustam incedunt. Chrysostom will teach him that not in Numeri Magnitude, sed in virtue probitate consistit multitudo.
It was a prety stratageme of the Romaine Captaine, when his Souldiers were few in number, to make euery man draw a bough in the drie dust, that so the •amnites (with which hee was to encounter) beholding them a farre off might beleeue that his Armie was greater then indeed it was:
It was a pretty stratagem of the Roman Captain, when his Soldiers were few in number, to make every man draw a bough in the dry dust, that so the •amnites (with which he was to encounter) beholding them a Far off might believe that his Army was greater then indeed it was:
Seeing that the Papists at this day, cannot compare neyther with the number of Christians (taking the name generally for all such as professe the name of Iesus) nor with the Protestant Churches,
Seeing that the Papists At this day, cannot compare neither with the number of Christians (taking the name generally for all such as profess the name of Iesus) nor with the Protestant Churches,
if we take an account onely of such as vnderstand the Principles of their Religion: I see no reason why Bellarmine should make multitude a Note of the true Church;
if we take an account only of such as understand the Principles of their Religion: I see no reason why Bellarmine should make multitude a Note of the true Church;
and therfore hee may bee well censured with a hic magister non tenetur, or nota quod haec nota nihil notat, it was onely to make vp the number of notes, that hee may number one Art, nam cum non prosunt singula, multa iuuant;
and Therefore he may be well censured with a hic magister non tenetur, or nota quod haec nota nihil Notat, it was only to make up the number of notes, that he may number one Art, nam cum non prosunt singula, Multa iuuant;
Secondly, dooth Gods flocke sometimes consist of a very small number? then it behoueth thee (beloued Christian) with greater diligence to trie and examine thy selfe,
Secondly, doth God's flock sometime consist of a very small number? then it behooves thee (Beloved Christian) with greater diligence to try and examine thy self,
so in the great floud of fire, which shall bee at the end of the world, all shall be swept away with a riuer of brimstone, which are not of this flocke:
so in the great flood of fire, which shall be At the end of the world, all shall be swept away with a river of brimstone, which Are not of this flock:
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it is a common saying, he shall neuer haue God for his father which hath not the Church for his mother, and hee shall neuer bee a member of the Church triumphant, which is not first of the Church Militant:
it is a Common saying, he shall never have God for his father which hath not the Church for his mother, and he shall never be a member of the Church triumphant, which is not First of the Church Militant:
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by the true preaching of the word, by the right vse of the Sacraments, for where these two are performed according to the prescript of Gods word, there must needs be a true church;
by the true preaching of the word, by the right use of the Sacraments, for where these two Are performed according to the prescript of God's word, there must needs be a true Church;
whether thou bee of that flock which Christ calleth his gardē, his sister, his spouse, his loue, his doue, his vndefiled, which is the pillar and ground of truth, 1. Tim. 3.13. the body of Christ, Eph. 1.23. the temple of the Lord, Eph. 2.21.
whither thou be of that flock which christ calls his garden, his sister, his spouse, his love, his dove, his undefiled, which is the pillar and ground of truth, 1. Tim. 3.13. the body of christ, Ephesians 1.23. the temple of the Lord, Ephesians 2.21.
which the gates of hell shall neuer preuaile against, Matth. 16 18. Here thou must exercise thy wits, this must be thy care to finde thy selfe in this little number,
which the gates of hell shall never prevail against, Matthew 16 18. Here thou must exercise thy wits, this must be thy care to find thy self in this little number,
busie thy braines about it, and when thou hast done all thou canst, thou art but like a flie about a Candle, which playeth so long with the flame, that at length shee burnes her wings and fals downe:
busy thy brains about it, and when thou hast done all thou Canst, thou art but like a fly about a Candle, which plays so long with the flame, that At length she burns her wings and falls down:
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So it is as true on the other side, that hee which walketh not after the Flesh, but after the Spirit is ingrafted into Christ and shall neuer be condemned. So thē holines of life is the true touchstone, to trie whether thou be of this number:
So it is as true on the other side, that he which walks not After the Flesh, but After the Spirit is ingrafted into christ and shall never be condemned. So them holiness of life is the true touchstone, to try whither thou be of this number:
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The Herods holinesse is of them which will quench the fire on the harth, and leaue it burning in the toppe of the chimney, will mende their least faults,
The Herods holiness is of them which will quench the fire on the hearth, and leave it burning in the top of the chimney, will mend their least Faults,
The Anabaptisticall holines is of such, as are well perswaded of themselues (though without all reason) but can neuer haue a charitable opinion of any others:
The Anabaptistical holiness is of such, as Are well persuaded of themselves (though without all reason) but can never have a charitable opinion of any Others:
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it is indeede in the tongue, but it proceedeth from an other fountaine (the heart) and makes a man say with Dauid, thy wordes haue I hid within my heart, that I might not sinne against thee.
it is indeed in the tongue, but it Proceedeth from an other fountain (the heart) and makes a man say with David, thy words have I hid within my heart, that I might not sin against thee.
but it is most seuere against those sinnes which are the sweetest to man, because such sinnes as are most pleasant vnto many, are most vnpleasant in the sight of God.
but it is most severe against those Sins which Are the Sweetest to man, Because such Sins as Are most pleasant unto many, Are most unpleasant in the sighed of God.
but forgetteth that which is behind, & endeuoreth to obtaine that which is before, and followeth hard toward the marke for the price of the hie calling of God in Christ Iesus.
but forgetteth that which is behind, & endeavoureth to obtain that which is before, and follows hard towards the mark for the price of the high calling of God in christ Iesus.
Beloued in our best beloued Iesus Christ, doe ye all desire to bee fully assured that you are of that little number, whose names are written in the booke of life:
beloved in our best Beloved Iesus christ, do you all desire to be Fully assured that you Are of that little number, whose names Are written in the book of life:
if hee doubt what shall become of his owne soule? that of the heathen Emperour, animula vagula blandula que nunc abibis in loca, &c. Though it be allowed by popish Diuinitie, will be but a cold comfort to a Christian on his death bed:
if he doubt what shall become of his own soul? that of the heathen Emperor, Animula Vagula blandula que nunc abibis in loca, etc. Though it be allowed by popish Divinity, will be but a cold Comfort to a Christian on his death Bed:
Let the remembrance of this, that holinesse of life is the cognisance of euery true member of Christs Church, be as it were a knife to cut a sunder the cords of vanitie, wherewith Satan striues to strangle you,
Let the remembrance of this, that holiness of life is the cognisance of every true member of Christ Church, be as it were a knife to Cut a sunder the cords of vanity, wherewith Satan strives to strangle you,
yet Cum votat ille dies, &c. When those muddie walles are readie to fall (and fall they must for all your daubing) there cannot a greater terror befall your consciences (to make you feare that you are but rotten members at the best of Christs Church) then the remembrance of an euill life:
yet Cum votat Isle dies, etc. When those muddy walls Are ready to fallen (and fallen they must for all your daubing) there cannot a greater terror befall your Consciences (to make you Fear that you Are but rotten members At the best of Christ Church) then the remembrance of an evil life:
nor on the other side can there a greater comfort betide you, when your pitchers are ready to be broken at the cesterne, then to assure your selues by your liues past (abounding with good workes which are the fruits of a iustifying faith) that you are amongst those which God hath accoūted to be his children.
nor on the other side can there a greater Comfort betide you, when your pitchers Are ready to be broken At the cistern, then to assure your selves by your lives passed (abounding with good works which Are the fruits of a justifying faith) that you Are among those which God hath accounted to be his children.
For then you may go with greater desires vnto your graues then a weary pilgrime vnto to his bed, assuring your selues that your soules shall bee transported into Abrahams bosome, there to raigne with the holy Angels in eternall happinesse, for euermore.
For then you may go with greater Desires unto your graves then a weary pilgrim unto to his Bed, assuring your selves that your Souls shall be transported into Abrahams bosom, there to Reign with the holy Angels in Eternal happiness, for evermore.
for her perseuerance in religion, it was Ierusalem: for as of all the countries in the world, hee choose Iudea, so of all the cities of Iudea, hee preferred Ierusalem. Sometimes his tabernacle was placed in Silo, but this hee disliked, and remooued vnto Ierusalem, as the onely place which hee had picked,
for her perseverance in Religion, it was Ierusalem: for as of all the countries in the world, he choose Iudea, so of all the cities of Iudea, he preferred Ierusalem. Sometime his tabernacle was placed in Silo, but this he disliked, and removed unto Ierusalem, as the only place which he had picked,
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Here was a Temple for the Lord, an habitation for the mightie God of Iacob, those that shall but sleightly peruse the graunts and priuiledges which God hath promised this one citie, will thinke that it had beene as impossible for her to fall away,
Here was a Temple for the Lord, an habitation for the mighty God of Iacob, those that shall but slightly peruse the grants and privileges which God hath promised this one City, will think that it had been as impossible for her to fallen away,
The hill of Sion is a faire place, euen the ioy of the whole earth vpon the Northside lieth in the citie of the great king, God is well knowen in her palaces, as a sure refuge.
The hill of Sion is a fair place, even the joy of the Whole earth upon the North side lies in the City of the great King, God is well known in her palaces, as a sure refuge.
Ierusalem haue I chosen out of the tribes of Israel, to put my name in it for euer. 2. King. 21.7. The Lord hath chosen Sion to bee an habitation for himselfe, hee hath longed for her, saying, this shall be my rest for euer, heere will I dwell, for I haue a delight therein.
Ierusalem have I chosen out of the tribes of Israel, to put my name in it for ever. 2. King. 21.7. The Lord hath chosen Sion to be an habitation for himself, he hath longed for her, saying, this shall be my rest for ever, Here will I dwell, for I have a delight therein.
Psal. 89. When the Israelites were yet in the wildernes, God told them by his seruant Moses, that hee had appointed them a place in the land of Canaan, where they should all meete out of their seuerall tribes,
Psalm 89. When the Israelites were yet in the Wilderness, God told them by his servant Moses, that he had appointed them a place in the land of Canaan, where they should all meet out of their several tribes,
Psal. 122. Moreouer here was there συνεδριον their chiefe Councell, or high Commission, (consisting of the king and princes of the people, to wit, the chiefe of euery tribe,
Psalm 122. Moreover Here was there συνεδριον their chief Council, or high Commission, (consisting of the King and Princes of the people, to wit, the chief of every tribe,
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and vnto which (as vnto the Oracles of God) in difficult pointes, which could not be decided by the Iudges of particular Townes and Cities, they were to haue recourse for the full determination therof, according to that of the Prophet:
and unto which (as unto the Oracles of God) in difficult points, which could not be decided by the Judges of particular Towns and Cities, they were to have recourse for the full determination thereof, according to that of the Prophet:
If there rise a matter too hard for thee to iudge betweene bloud and bloud, betweene plea and plea, betweene plague and plague, in the matters of controuersie within thy gates,
If there rise a matter too hard for thee to judge between blood and blood, between plea and plea, between plague and plague, in the matters of controversy within thy gates,
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and they shall shew thee the sentence of iudgement and thou shalt doe according to that thing which they of that place (which the Lord hath chosen) shall shew thee,
and they shall show thee the sentence of judgement and thou shalt do according to that thing which they of that place (which the Lord hath chosen) shall show thee,
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and thou shalt obserue to doe according to all that they enforme thee, Deut 17. Beside this, the law was there more diligently then in other places expounded;
and thou shalt observe to do according to all that they inform thee, Deuteronomy 17. Beside this, the law was there more diligently then in other places expounded;
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that they might be thornes in their eyes, and prickles in their sides, were now extirpated, so that they could not choke the word of God, which was sowne amongst them, and make it vnfruitfull.
that they might be thorns in their eyes, and prickles in their sides, were now extirpated, so that they could not choke the word of God, which was sown among them, and make it unfruitful.
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Was there euer City vpon the face of the earth, which had such a Charter as this? it was the Citie where God had promised to be resident, where was the Arke of the Couenant,
Was there ever city upon the face of the earth, which had such a Charter as this? it was the city where God had promised to be resident, where was the Ark of the Covenant,
and the glorious Temple which Solomon had built at Gods appointment, where the Kings of Iudah had their abode, where the Law and the Prophets were diligently read and expounded vnto the people, where all points of difficultie were handled, where was the Priestes Pallace,
and the glorious Temple which Solomon had built At God's appointment, where the Kings of Iudah had their Abided, where the Law and the prophets were diligently read and expounded unto the people, where all points of difficulty were handled, where was the Priests Palace,
and is Ierusalem so fallen from God, can there not one righteous man bee found within her walles? is the holy City become so wicked? is the faithfull Spouse become a Harlot? are her Princes become Rebels, her Iudges Murtherers, her Golde drosse, her charity oppression, her ripenesse rottennesse, her almesdeedes al-misdeedes? Hath the leprosie of sinne so infected euery part of her body, that from the sole of the foote to the crowne of the head, there is nothing whole therein,
and is Ierusalem so fallen from God, can there not one righteous man be found within her walls? is the holy city become so wicked? is the faithful Spouse become a Harlot? Are her Princes become Rebels, her Judges Murderers, her Gold dross, her charity oppression, her ripeness rottenness, her almsdeeds al-misdeedes? Hath the leprosy of sin so infected every part of her body, that from the sole of the foot to the crown of the head, there is nothing Whole therein,
if you would haue Topicall Arguments after such a demonstration as this: I could leade you through many places of inuention, which would manifestlie confirme my assertion.
if you would have Topical Arguments After such a demonstration as this: I could lead you through many places of invention, which would manifestly confirm my assertion.
and God had wonderfully encreased, I could instance in Smyrna, and Pergamus and Laodicea, &c. In which the Euangelist Iohn had so painefully laboured in Constantinople and Ephesus, and Nice, and Chalcedon, famous for the generall Councels, in Carthage, and Hippo, and other Churches of Affricke in Antiochia, the first Godmother of Christians,
and God had wonderfully increased, I could instance in Smyrna, and Pergamos and Laodicea, etc. In which the Evangelist John had so painfully laboured in Constantinople and Ephesus, and Nicaenae, and Chalcedon, famous for the general Counsels, in Carthage, and Hippo, and other Churches of Africa in Antiochia, the First Godmother of Christians,
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as though the seede of the word had not beene sowne amongst them, as though that stocke had taken no roote in the earth, the Lord hath blowne vpon them,
as though the seed of the word had not been sown among them, as though that stock had taken no root in the earth, the Lord hath blown upon them,
the abhomination of desolation (let him that heareth it, consider it) sitteth in their holy places, which are now nothing else but as it were an habitation for Dragons and Courts for Ostriches, instead of the sacred Bible, they haue entertained the blasphemous Alchoran, their Mophti Meizin, and Antippi, and such Idolatrous Mahometains haue gotten the roomes of the ancient Fathers.
the abomination of desolation (let him that hears it, Consider it) Sitteth in their holy places, which Are now nothing Else but as it were an habitation for Dragons and Courts for Ostriches, instead of the sacred bible, they have entertained the blasphemous Alcoran, their Mophti Meizin, and Antippi, and such Idolatrous Mahometains have got the rooms of the ancient Father's.
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I meane that strumpet which aduanceth her selfe aboue the starres of God: which saith, I am, and none els, and sings with Niobe in the port, Sum Felix, I am in a happie estate,
I mean that strumpet which Advanceth her self above the Stars of God: which Says, I am, and none Else, and sings with Niobe in the port, Sum Felix, I am in a happy estate,
which with Laodicea thinketh that she is rich and encreased with goods, and needeth nothing, whereas indeed, (as anon you shall heare) shee is wretched and miserable,
which with Laodicea Thinketh that she is rich and increased with goods, and needs nothing, whereas indeed, (as anon you shall hear) she is wretched and miserable,
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Niniue had such a conceit of her selfe, and did so far presume vpon her strength, that she thought it had beene impossible for all the powers of the world to bring her vnder the hatches.
Nineveh had such a conceit of her self, and did so Far presume upon her strength, that she Thought it had been impossible for all the Powers of the world to bring her under the Hates.
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The same may be said of Rome, (suppose that none of these Cities which I haue last mentioned may paralele with her) is shee better then Ierusalem: which was seated vpon such strong bulwarkes, as alreadie hath bene mentioned:
The same may be said of Room, (suppose that none of these Cities which I have last mentioned may paralele with her) is she better then Ierusalem: which was seated upon such strong bulwarks, as already hath be mentioned:
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graunt vnto her all that shee can claime (and she will be sure to lacke nothing for want of challenging, for shee is not vnlike to him who could not espie a ship floating vpon the seas,
grant unto her all that she can claim (and she will be sure to lack nothing for want of challenging, for she is not unlike to him who could not espy a ship floating upon the Seas,
yet shee hath no more to bragge of, then had Ierusalem; is she the mother citie of all other and the Metropolis of all Christendome? So was Ierusalem, in respect of the inhabitants of Iurie. Which at that time were the onely people which God had chosen.
yet she hath no more to brag of, then had Ierusalem; is she the mother City of all other and the Metropolis of all Christendom? So was Ierusalem, in respect of the inhabitants of Jury. Which At that time were the only people which God had chosen.
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so were Iewes vnto the high court of Ierusalem; did Peter the prince of the Apostles, the porter of heauen gates, remoue his chaire from Antiochia and placed it at Rome? so did the Lord his tabernacle from Shiloh to Ierusalem, hath Rome the head or chiefe Bishop of all Christendom? Ierusalem had the like, is shee the keeper and dispenser of the Lords treasurie? So was Ierusalem: doth she challenge a freedome for perseuering in the truth? Ierusalem had better grounds to do the like:
so were Iewes unto the high court of Ierusalem; did Peter the Prince of the Apostles, the porter of heaven gates, remove his chair from Antiochia and placed it At Room? so did the Lord his tabernacle from Shiloh to Ierusalem, hath Room the head or chief Bishop of all Christendom? Ierusalem had the like, is she the keeper and dispenser of the lords treasury? So was Ierusalem: does she challenge a freedom for persevering in the truth? Ierusalem had better grounds to do the like:
and verily, as Rome doth at this day flatter her selfe with a false application of vniuersall promises, So did Ierusalem. Abraham is our father, we are the children of Abraham, this is my rest for euer:
and verily, as Room does At this day flatter her self with a false application of universal promises, So did Ierusalem. Abraham is our father, we Are the children of Abraham, this is my rest for ever:
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All her titles that she can any way lay claim vnto, will not make her better then Ierusalem, which became such an Apostatate, that not one godly man could bee found in her.
All her titles that she can any Way lay claim unto, will not make her better then Ierusalem, which became such an Apostatate, that not one godly man could be found in her.
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Vnlesse shee can deale with the truth, as the old Romanes handled the goddesse victoria: who after they had wonne the field, vsed to clippe her wings that she might not flie away.
Unless she can deal with the truth, as the old Romans handled the goddess victoria: who After they had won the field, used to clip her wings that she might not fly away.
Can any good thing come out of Nazareth? If any shall wonder that there should be any defect in Rome, which so many ages hath bene counted the mother & nurce of true religion:
Can any good thing come out of Nazareth? If any shall wonder that there should be any defect in Room, which so many ages hath be counted the mother & nurse of true Religion:
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Which when she hath done, she is no better thē those degenerous spirits of Nobilitie and Gentrie, who when they haue nothing in themselues worthy the least commendation, will digge vp the old roote whence they sprang.
Which when she hath done, she is no better them those degenerous spirits of Nobilt and Gentry, who when they have nothing in themselves worthy the least commendation, will dig up the old root whence they sprang.
those impious assertions which they maintaine against the reformed Churches (for oppugning whereof, many holy Martyrs haue with their best bloud dyed the skirts of the purple hoare) may sufficiently witnesse.
those impious assertions which they maintain against the reformed Churches (for Oppugning whereof, many holy Martyrs have with their best blood died the skirts of the purple hoar) may sufficiently witness.
What shall I tell you of their prayers for the Deade, their Sacrifice of the Masse, their communicating vnder one kinde, their vowes, their forbidding of Mariages, their Indulgences, their Purgatorie, their workes of Supererogation,
What shall I tell you of their Prayers for the Dead, their Sacrifice of the Mass, their communicating under one kind, their vows, their forbidding of Marriages, their Indulgences, their Purgatory, their works of Supererogation,
and a number moe, by which like the Siluer Smithes of Diana, they haue gotten their goods? all which make a goodly show of holinesse, to such as are blinded with the mistes of ignorance, by reason that the candle of the word is couered vnder a Bushell,
and a number more, by which like the Silver Smith's of Diana, they have got their goods? all which make a goodly show of holiness, to such as Are blinded with the mists of ignorance, by reason that the candle of the word is covered under a Bushel,
and locked vp in the closet of an vnknowne tongue, but bring Dauids Lanthorn to trie them and you shall finde that when they are viewed in the light, they wil proue like Gloe-wormes,
and locked up in the closet of an unknown tongue, but bring David Lantern to try them and you shall find that when they Are viewed in the Light, they will prove like Gloe-wormes,
then their prayers vnto Saints wil proue but much babling: their Images teachers of lies, their forbidding of mariages, doctrines of Deuils: their Purgatorie fire borrowed from the superstitious Ethnicks, to keepe their Kitchins hoat, their Masses, massacres of Soules, their Holy-water, Crucifixes, Reliques and Ragges of Saints, &c. beggarly rudiments, base Marchandise not worth the cheapning:
then their Prayers unto Saints will prove but much babbling: their Images Teachers of lies, their forbidding of marriages, doctrines of Devils: their Purgatory fire borrowed from the superstitious Ethnics, to keep their Kitchens hot, their Masses, massacres of Souls, their Holy water, Crucifixes, Relics and Rags of Saints, etc. beggarly rudiments, base Merchandise not worth the cheapening:
this they themselues know full well, and therefore if yee aske these Luci•ugae scripturarum, what warrant they haue from the Oracles of God, Romulidae Satyri quid diâ Poemata narrant? They will tell you they haue it by tradition,
this they themselves know full well, and Therefore if ye ask these Luci•ugae scripturarum, what warrant they have from the Oracles of God, Romulidae Satyri quid diamond Poemata narrant? They will tell you they have it by tradition,
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yet it must bee taken for sound Diuinity, because as a great Cardinall speakes: If any man haue the interpretation of the Romish Church, of any place of Scripture,
yet it must be taken for found Divinity, Because as a great Cardinal speaks: If any man have the Interpretation of the Romish Church, of any place of Scripture,
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The fishes of the Sea, that is the Soules in Purgatorie, The beasts of the land, that is the men of this world, The fowles of the heauen, that is the soules of the blessed which the Pope hath canonized, Here are two swords, that is, the Pope hath the managing of both swordes, Ciuill and Ecclesiasticall,
The Fish of the Sea, that is the Souls in Purgatory, The beasts of the land, that is the men of this world, The fowls of the heaven, that is the Souls of the blessed which the Pope hath canonized, Here Are two swords, that is, the Pope hath the managing of both swords, Civil and Ecclesiastical,
because hee which said, Peter feede my sheepe, said also, Arise Peter and kill: if he had pressed the text a little further, hee might by the same Argument haue proued his holy Father to bee an Anthropophagus or Caniball, because it is not simply sayde, Arise Peter and kill, but Arise Peter kill and eate, vnlesse hee had Bellarmines wit, who proueth the Popes Supremacy, not from the first word kill, but from the second word Eate.
Because he which said, Peter feed my sheep, said also, Arise Peter and kill: if he had pressed the text a little further, he might by the same Argument have proved his holy Father to be an Anthropophagus or Cannibal, Because it is not simply said, Arise Peter and kill, but Arise Peter kill and eat, unless he had Bellarmines wit, who Proves the Popes Supremacy, not from the First word kill, but from the second word Eat.
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Whether Rome goe not beyond her in this particular, he that hath but halfe an eye may plainely see, Cur natos toties crudelis tu quoque falsis, Ludis imaginibus? —
Whither Room go not beyond her in this particular, he that hath but half an eye may plainly see, Cur natos Twice crudelis tu quoque falsis, Ludis imaginibus? —
Wee doe not reade of many Idols that were famous amongst the Iewes, there was Ashtereth the God of the Sidonians; & Milcome the abhomination of the Moabites, and Chemosh the abhomination of the children of Ammon, and Baal, and a few more:
we do not read of many Idols that were famous among the Iewes, there was Ashtoreth the God of the Sidonians; & Milcome the abomination of the Moabites, and Chemosh the abomination of the children of Ammon, and Baal, and a few more:
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Shee is more like to the old Gentiles, who did acknowledge one chiefe Iupiter, — αναξ ανδρωντε θεωντε, And Iupiter omnipotens, qui res hominum { que } Deum { que } aeternis regis imperiis:
She is more like to the old Gentiles, who did acknowledge one chief Iupiter, — αναξ ανδρωντε θεωντε, And Iupiter omnipotens, qui Rest hominum { que } God { que } Eternal regis imperiis:
and as they had twelue which they counted greater gods, which Ennius containeth in these old verses, Iuno, vesta, Minerua, Ceres, Diana, Ʋenus, Mars. Mercurius, Iouis, Neptunus, Ʋulcanus, Apollo.
and as they had twelue which they counted greater God's, which Ennius Containeth in these old Verses, Iuno, vesta, Minerva, Ceres, Diana, Ʋenus, Mars. Mercurius, Jove, Neptunus, Ʋulcanus, Apollo.
but many lesser gods and goddesses for particular purposes, as for their Waters, Lympha, for her Gardens, Pomona for their grounds, Terminus, &c. So the Papists haue the twelue Apostles, which (with the Platonists ) they vse as Mediators betweene them & the high God,
but many lesser God's and Goddesses for particular Purposes, as for their Waters, Lympha, for her Gardens, Pomona for their grounds, Terminus, etc. So the Papists have the twelue Apostles, which (with the Platonists) they use as Mediators between them & the high God,
as the Troians in the Poet vsed the mediation of Venus to obtaine fauour of Iupiter. Now for particular matters, there is scarse any thing but they haue a God or Goddesse for it:
as the Trojans in the Poet used the mediation of Venus to obtain favour of Iupiter. Now for particular matters, there is scarce any thing but they have a God or Goddess for it:
When they are in feare of the plague they pray to Sebastian, against the falling sicknesse to Valentine, against sodaine death to Christopher, against the Ring-worm to Anthonie. Now then as Pythagoras from the print of Hercules his foot in the games of Olimpus, did collect the bignesse of his whole Body.
When they Are in Fear of the plague they pray to Sebastian, against the falling sickness to Valentine, against sudden death to Christopher, against the Ringworm to Anthony. Now then as Pythagoras from the print of Hercules his foot in the games of Olympus, did collect the bigness of his Whole Body.
and how well shee may paralell with Ierusalem in my Text. I might take occasion to speake of that preheminence, which the Pope chalengeth ouer all Christian Kings (Gods immediate Deputies on earth) by reason of a supposed Authority giuen vnto Peter, whose successour hee pretenteth himselfe to be, the very same argument in substance, by which the Turke claimeth the Westerne Empire,
and how well she may parallel with Ierusalem in my Text. I might take occasion to speak of that pre-eminence, which the Pope challenges over all Christian Kings (God's immediate Deputies on earth) by reason of a supposed authority given unto Peter, whose successor he pretenteth himself to be, the very same argument in substance, by which the Turk claimeth the Western Empire,
hee could not chuse but cry out, O homines natos ad seruitutem, hee that considereth how vilely & seruilely, she which sometime was the Empresse of the world, dooth obey him which is stiled a seruant of seruants, he may well vse Tiberius his words:
he could not choose but cry out, O homines natos ad seruitutem, he that Considereth how vilely & servilely, she which sometime was the Empress of the world, doth obey him which is styled a servant of Servants, he may well use Tiberius his words:
How farre Rome goeth beyond Ierusalem, euen in this also we may haue a little taste in our holy English Catholikes, the remainder of the Romish Church,
How Far Room Goes beyond Ierusalem, even in this also we may have a little taste in our holy English Catholics, the remainder of the Romish Church,
but trie them by the works of regeneration (the principall bodie of true Christianitie) and you shall find, that in prophanation of Gods Sabbath, in swearing and blaspheming, in lying and cozening, in drunkennesse and whoredome, in oppression,
but try them by the works of regeneration (the principal body of true Christianity) and you shall find, that in profanation of God's Sabbath, in swearing and blaspheming, in lying and cozening, in Drunkenness and whoredom, in oppression,
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And why should they make conscience of these sinnes, seeing their holy mother is as it were a faire or royall Exchange, where any sinne may bee bought at a reasonable rate.
And why should they make conscience of these Sins, seeing their holy mother is as it were a fair or royal Exchange, where any sin may be bought At a reasonable rate.
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Bernard is more sharpe against the abuses of his time (though the rotten humours were but thē in gathering) when he complaineth that the couetous, Luxurious, Ambitious, Incestuous, Sacreligious,
Bernard is more sharp against the Abuses of his time (though the rotten humours were but them in gathering) when he Complaineth that the covetous, Luxurious, Ambitious, Incestuous, Sacrilegious,
I intend not now to lay open her monsterous cruelties and bloody massacres, of such as truely professe the Gospell of Christ, in which point she doth very well resemble (Shall I say) Ierusalem, which killed the Peophets & stoned them that were sent to her? nay, rather old Rome vnder Nero as often as the Emperor gaue commandement that any should be slaine or banished, so often (saith Tacitus) did they giue thankes vnto God:
I intend not now to lay open her monstrous cruelties and bloody massacres, of such as truly profess the Gospel of christ, in which point she does very well resemble (Shall I say) Ierusalem, which killed the Prophets & stoned them that were sent to her? nay, rather old Room under Nero as often as the Emperor gave Commandment that any should be slain or banished, so often (Says Tacitus) did they give thanks unto God:
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Is not this her custome at this day? are there any bloody butcherings of Christs flocke, any cruell murthering of Christian Princes, by Romish Iebusites,
Is not this her custom At this day? Are there any bloody butcherings of Christ flock, any cruel murdering of Christian Princes, by Romish Jebusites,
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but it shall bee receiued at Rome with Bonefires and Hymnes in most triumphant manner? all which things when I consider, I am fully resolued that a learned Diuine of later yeares, doth not speake of any malitious humor,
but it shall be received At Room with Bonfires and Hymns in most triumphant manner? all which things when I Consider, I am Fully resolved that a learned Divine of later Years, does not speak of any malicious humour,
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when hee saith that there bee three points of diuinity, (he calleth them Capita arcana Theologiae ) which go current in Rome. The first, that there is no God:
when he Says that there be three points of divinity, (he calls them Capita arcana Theologiae) which go current in Room. The First, that there is no God:
The third, that the Doctrine of the resurrection and of the last iudgement is merely fabulous, now then this being the case of that great and glorious Citie, wee may well collect, that her horrid desolation and fearefull downefall is at hand.
The third, that the Doctrine of the resurrection and of the last judgement is merely fabulous, now then this being the case of that great and glorious city, we may well collect, that her horrid desolation and fearful downfall is At hand.
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For there is no state so strong, no Citie so fenced, but the sinnes of the people will bring it vnto distruction, which is my third and last Proposition out of the second generall branch of my text, whereof I am now by your patience to intreat.
For there is no state so strong, no city so fenced, but the Sins of the people will bring it unto destruction, which is my third and last Proposition out of the second general branch of my text, whereof I am now by your patience to entreat.
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after much studie, and many serious cōsultations which nature could neuer find out. The Epicures attribute it to fortune the Stoicts to destinie, the Pythagorians to numbers.
After much study, and many serious Consultations which nature could never find out. The Epicureans attribute it to fortune the Stoicts to destiny, the Pythagoreans to numbers.
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The common sort of Astrologians, referre it to the planets and starres, making such a scheme at the first foundation of any Citie, which made Varro (as Plutarch witnesseth) so earnest with Taruncius Firmanus, to enquire the opposition, and aspect of the planets,
The Common sort of Astrologians, refer it to the planets and Stars, making such a scheme At the First Foundation of any city, which made Varro (as Plutarch Witnesseth) so earnest with Taruncius Firmanus, to inquire the opposition, and aspect of the planets,
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Copernicus will haue the conuersion & motion of the centure of his imaginarie excentricle circle (which circle according to him, is not caused by the heauens motion (for the heauens in his opinion are vnmoueable) but by the earth, which he will haue to be cōtinually wheeled about, to be the cause of these alterations of Common-wealths.
Copernicus will have the conversion & motion of the centure of his imaginary excentricle circle (which circle according to him, is not caused by the heavens motion (for the heavens in his opinion Are Unmovable) but by the earth, which he will have to be continually wheeled about, to be the cause of these alterations of Commonwealths.
Thus while they groped in the darke, they missed their marke, as the Sodomites did Lots doore, and while they professed themselues wise, they became fooles. And little maruaile, for the wisedome of this world is foolishnesse with God:
Thus while they groped in the dark, they missed their mark, as the Sodomites did Lots door, and while they professed themselves wise, they became Fools. And little marvel, for the Wisdom of this world is foolishness with God:
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He striketh with a witnesse, when once hee begins to smite in his proceedings against the sinnes of men, he hath a double method sometimes, (and this method is most vsuall when he proceedeth against the sinnes of his children) he comes to them as he came to Elias. First he sendeth a mighty strong wind, to blow downe the tall Cedars,
He striketh with a witness, when once he begins to smite in his proceedings against the Sins of men, he hath a double method sometime, (and this method is most usual when he Proceedeth against the Sins of his children) he comes to them as he Come to Elias. First he sends a mighty strong wind, to blow down the tall Cedars,
like Iohn Baptist haue prepared a way for the Lord) he comes himselfe, in a soft voice, the gratious and sweet promises of the Gospell, to seale a pardon to such,
like John Baptist have prepared a Way for the Lord) he comes himself, in a soft voice, the gracious and sweet promises of the Gospel, to seal a pardon to such,
And this may bee tearmed Gods Ordo compositiuus: Sometimes (and this is more vsuall, especially when hee proceedes against the wicked) hee taketh a contrarie course:
And this may be termed God's Ordo compositiuus: Sometime (and this is more usual, especially when he proceeds against the wicked) he Takes a contrary course:
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First, he comes in a soft and still voyce, to wooe them to himselfe: But when they harden their hearts, and will not bee reclaimed from their euill wayes;
First, he comes in a soft and still voice, to woo them to himself: But when they harden their hearts, and will not be reclaimed from their evil ways;
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then at length he will send a fire to deuoure them, and an Earthquake and mighty strong wind, to scatter them away like chaffe from the face of the earth, & to blow them downe euen in the bottome of hell;
then At length he will send a fire to devour them, and an Earthquake and mighty strong wind, to scatter them away like chaff from the face of the earth, & to blow them down even in the bottom of hell;
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and this I may fitly call Gods ordo resolutiuus; it is sayd of Alexander, that when hee besieged a certaine City, hee helde out a Lampe, proclaiming a pardon to as many as would yeeld themselus before the Lampe was burned:
and this I may fitly call God's ordo resolutiuus; it is said of Alexander, that when he besieged a certain city, he held out a Lamp, proclaiming a pardon to as many as would yield themselves before the Lamp was burned:
Downe with it, downe with it ▪ euen to the ground, tribulation and anguish, fire and brimstone, storme and tempest, this shall bee their portion to drinke.
Down with it, down with it ▪ even to the ground, tribulation and anguish, fire and brimstone, storm and tempest, this shall be their portion to drink.
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cast your eies to the time of old, for wee are: but men of yesterday, and our dayes on earth are like a shadow, as Bildad speaketh in Iob, and you shall finde my conclusion proued by the occurrents of all ages.
cast your eyes to the time of old, for we Are: but men of yesterday, and our days on earth Are like a shadow, as Bildad speaks in Job, and you shall find my conclusion proved by the occurrents of all ages.
if shee be withall a sinnefull and an idolatrous City, shee and all that is in her, both man and woman, young and olde, Oxe and Asse, shall bee vtterly destroyed.
if she be withal a sinful and an idolatrous city, she and all that is in her, both man and woman, young and old, Ox and Ass, shall be utterly destroyed.
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Babylon, which Aristotle for the greatenesse cals rather a Region then a City, the Empresse of the earth, the Princesse of Cities, the glory of Kingdomes, the beauty and pride of the Chaldeans, which said, I sit as Queene, I am no widdow, and shall see no mourning:
Babylon, which Aristotle for the greatness calls rather a Region then a city, the Empress of the earth, the Princess of Cities, the glory of Kingdoms, the beauty and pride of the Chaldeans, which said, I fit as Queen, I am no widow, and shall see no mourning:
It is not her powerfull state, nor rich Citizens, nor strong walles, nor high Towers, nor magnificall buildings, that shall free her from Gods punishing hand:
It is not her powerful state, nor rich Citizens, nor strong walls, nor high Towers, nor magnifical buildings, that shall free her from God's punishing hand:
nay, Ierusalem in my Text, the Vine that Gods right hand had planted, the Citie of the Great King, the holy place of the Tabernacle of the most high, the beauty of Israel, the glory of Nations, and Princesses of prouinces, if she will not bee awaked from her sinnes, shall not be much better then the destruction of Sodome and the miserable desolation of doleful Gomorrah, her walls shall bee turned into heapes of dust, her houses consumed, her Temple burned, her treasury empty, her in habitants killed:
nay, Ierusalem in my Text, the Vine that God's right hand had planted, the city of the Great King, the holy place of the Tabernacle of the most high, the beauty of Israel, the glory of nations, and Princesses of Provinces, if she will not be awaked from her Sins, shall not be much better then the destruction of Sodom and the miserable desolation of doleful Gomorrah, her walls shall be turned into heaps of dust, her houses consumed, her Temple burned, her treasury empty, her in habitants killed:
Now all these punishments came vpō thē for an ensample and are written to admonish you vpon whence the ends of the world are come, that you should bee armed and warned, that you should see,
Now all these punishments Come upon them for an ensample and Are written to admonish you upon whence the ends of the world Are come, that you should be armed and warned, that you should see,
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and fore-see, before the time be past, vt quorum facta imitamini eorum exitum per horrescatis, that if you tread in their footsteps you should remēber their downfals, God is the same God still, he is as strong as euer he was, he is as iust to reuenge as euer hee was, his arme is not shortned, his strength is not abated, his wrath is not turned away from sinne,
and foresee, before the time be past, vt quorum facta imitamini Their exitum per horrescatis, that if you tread in their footsteps you should Remember their downfalls, God is the same God still, he is as strong as ever he was, he is as just to revenge as ever he was, his arm is not shortened, his strength is not abated, his wrath is not turned away from sin,
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beleeue the kingly Prophet, he speaketh it of his owne experience, I my selfe haue seene the vngodly in great prosperity, and flowrishing like a greene bay tree;
believe the kingly Prophet, he speaks it of his own experience, I my self have seen the ungodly in great Prosperity, and flourishing like a green bay tree;
Behold his countenāce, he is but as the grasse vpon the house top, which withereth before it bee pluckt vp, or as the sound vpon the water, or as a garment freted with mothes: O how suddenly doth he fade, perish,
Behold his countenance, he is but as the grass upon the house top, which withereth before it be plucked up, or as the found upon the water, or as a garment freted with moths: Oh how suddenly does he fade, perish,
as to lay pillowes vnder your elbowes, whereby you may securely sleepe in your sinnes, Multi sunt Placentini, & Landenses pauci Veronenses, many come hither from Placentia, and Landa, but few from Veron.
as to lay pillows under your elbows, whereby you may securely sleep in your Sins, Multi sunt Placentini, & Landenses Pauci Veronenses, many come hither from Placentia, and Landa, but few from Verona.
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conscionable and true, and faithful dealing, which my Prophet as I suppose, nameth, by executing of iudgement and seeking of the Truth, is like an Almanacke out of date, euery man hath found out a new way, both to maintaine and better his estate, this old way is to farre about.
conscionable and true, and faithful dealing, which my Prophet as I suppose, names, by executing of judgement and seeking of the Truth, is like an Almanac out of date, every man hath found out a new Way, both to maintain and better his estate, this old Way is to Far about.
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This is the way hee taketh to support his house, God loues not such an Arethmatician as spendeth his whole study about Multiplication, and the Rule of falshood, and can neuer learne, the practise of Diuision.
This is the Way he Takes to support his house, God loves not such an Arethmatician as spendeth his Whole study about Multiplication, and the Rule of falsehood, and can never Learn, the practise of Division.
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feedeth his Client with golden hopes, and sugred wordes, and in the meane time like Lachesis draweth in length the thread of contention, vsing vnnecessary delayes,
feeds his Client with golden hope's, and sugared words, and in the mean time like Lachesis draws in length the thread of contention, using unnecessary delays,
and posting of the matters from Court to Court, Tearme to Tearme, yeare to yeare, not vnlike the cogging Surgeon, who in hope of greater gaine doth poyson the wound, that it may be longer in curing,
and posting of the matters from Court to Court, Term to Term, year to year, not unlike the cogging Surgeon, who in hope of greater gain does poison the wound, that it may be longer in curing,
or (if I may vse a homely comparison) like the waggish Boy in the streetes, who when hee seeth two dogs snarling and grinning one at another for a bone, is neuer at rest till (for his owne pleasure,
or (if I may use a homely comparison) like the waggish Boy in the streets, who when he sees two Dogs snarling and grinning one At Another for a bone, is never At rest till (for his own pleasure,
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but little for their profite) hee hath brought them a rictu ad morsum, to trie their right by their teeth, til at length the weaker bee enforced to resigne vp his right to the stronger:
but little for their profit) he hath brought them a rictu ad morsum, to try their right by their teeth, till At length the Weaker be Enforced to resign up his right to the Stronger:
The Citizen that liueth on his trade, is like to the idolatrous Iewes in the Psalmist, which worship the Images of Canaan; Canaan signifieth a Marchant,
The Citizen that lives on his trade, is like to the idolatrous Iewes in the Psalmist, which worship the Images of Canaan; Canaan signifies a Merchant,
The country Landlord (for though I speake in Ierusalem, yet I do not doubt but some of euery quarter of Iudah doth heare mee, whome the Lord hath endowed with ample possessions that hee should bee as it were Pater Patriae, an vpholder of his Country, a maintainer of iustice, a scourge of vice, a protector of Religion, a shelter for the distressed to defend them from the rage of oppressors,
The country Landlord (for though I speak in Ierusalem, yet I do not doubt but Some of every quarter of Iudah does hear me, whom the Lord hath endowed with ample possessions that he should be as it were Pater Patriae, an upholder of his Country, a maintainer of Justice, a scourge of vice, a protector of Religion, a shelter for the distressed to defend them from the rage of Oppressors's,
If I haue beene in the bosomes of many of you, blame your selues, for mine owne part I may truly say to euery particular that thinketh himselfe touched,
If I have been in the bosoms of many of you, blame your selves, for mine own part I may truly say to every particular that Thinketh himself touched,
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yet like swift Dromidaries they runne by their wayes, and like the wilde Asse vsed to the wildernesse, which snuffeth the wind by occasion at her pleasure, as the Prophet speakes;
yet like swift Dromedaries they run by their ways, and like the wild Ass used to the Wilderness, which snuffeth the wind by occasion At her pleasure, as the Prophet speaks;
Euery one can bee angry if his worldly purpose be crossed neuer so little, but few or none will say with Dauid; it greeueth me when • see the transgressors,
Every one can be angry if his worldly purpose be crossed never so little, but few or none will say with David; it Grieveth me when • see the transgressors,
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but few or none can shed one teare, Misere terendo oculos (as he speaks in the Comedy) for their sinnes, much lesse weepe bitterly as Peter did, or haue their eyes gush out with water,
but few or none can shed one tear, Misere terendo Eyes (as he speaks in the Comedy) for their Sins, much less weep bitterly as Peter did, or have their eyes gush out with water,
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because other men keepe not Gods lawes, with Dauid many will sing to the Viole, and inuent to themselues instruments of musicke like Dauid as the Israelites did. But few will say with him, All my delight is in thy commaundements;
Because other men keep not God's laws, with David many will sing to the Violent, and invent to themselves Instruments of music like David as the Israelites did. But few will say with him, All my delight is in thy Commandments;
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and to morrow shall be as this day, and much more abundant But fewe or none will say with those good professors, Come & let vs goe vp to the mountaine of the Lord,
and to morrow shall be as this day, and much more abundant But few or none will say with those good professors, Come & let us go up to the mountain of the Lord,
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The Prophet in that place applieth it to the land of Iudah, Surely the vineyard of the Lord of hosts, is the land of Israel, and the men of Iudah, are his pleasant plants: me thinkes I may not vnfitly apply it vnto this Island.
The Prophet in that place Applieth it to the land of Iudah, Surely the vineyard of the Lord of hosts, is the land of Israel, and the men of Iudah, Are his pleasant plants: me thinks I may not unfitly apply it unto this Island.
Surely the vineyard of the Lord of hosts is the land of Britaine, and the men of this land are his pleasant plants, Now therefore, O ye inhabitants of this and, iudge I pray you, betweene him and his vineyard, what could he haue done vnto it, that hee hath not done? Hee hath planted it with his own right hand, hee hath so hedged it about with his heauenly prouidence, that the wild boare out of the woods cannot roote it vp,
Surely the vineyard of the Lord of hosts is the land of Britain, and the men of this land Are his pleasant plants, Now Therefore, Oh you inhabitants of this and, judge I pray you, between him and his vineyard, what could he have done unto it, that he hath not done? He hath planted it with his own right hand, he hath so hedged it about with his heavenly providence, that the wild boar out of the woods cannot root it up,
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if it bee his pleasure, as long as the moone knoweth her course, & the sun his going down and let all that loue the peace of Britaine, say Amen. Now hee hath long expected that it shuld bring forth grapes,
if it be his pleasure, as long as the moon Knoweth her course, & the sun his going down and let all that love the peace of Britain, say Amen. Now he hath long expected that it should bring forth grapes,
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if this will not worke amendment, her iudgement must be the greater. Fearefull was the case of Samaria, whō Gods punishments could not moue to repentance.
if this will not work amendment, her judgement must be the greater. Fearful was the case of Samaria, whom God's punishments could not move to Repentance.
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It is not long since that the heauens were made as brasse, and the Earth as yron, nay, the very waters became as yron or as brasse so that neither the heauens from aboue,
It is not long since that the heavens were made as brass, and the Earth as iron, nay, the very waters became as iron or as brass so that neither the heavens from above,
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euen such a famine, that if we were not releeued from forraine countries, Ten women might bake their bread in one Ouen, as the Lord speaketh, Leuit. 26.26.
even such a famine, that if we were not relieved from foreign countries, Ten women might bake their bred in one Oven, as the Lord speaks, Levites 26.26.
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like a man of warre, and like a gyant refreshed with wine, and bestirred himselfe (though not with the like violence) almost in euery part of this kingdome:
like a man of war, and like a giant refreshed with wine, and bestirred himself (though not with the like violence) almost in every part of this Kingdom:
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Howbeit he is so mercifull that he will not suffer his whole displeasure as yet to arise, — Horum si singula duras Flectere non possunt, poterint tamē omnia, mentes.
Howbeit he is so merciful that he will not suffer his Whole displeasure as yet to arise, — Horum si singula duras Flectere non possunt, poterint tamē omnia, mentes.
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If each of these by themselues cannot preuaile with vs, yet if they be all put together, they may serue (as a threefold cord) to draw vs vnto repentance.
If each of these by themselves cannot prevail with us, yet if they be all put together, they may serve (as a threefold cord) to draw us unto Repentance.
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hee is in bringing the windes out of his treasures, that he may rain vpon our heads a showre of vengeance which shall bee the portion of al the vngodly to drink.
he is in bringing the winds out of his treasures, that he may rain upon our Heads a shower of vengeance which shall be the portion of all the ungodly to drink.
I beganne like a Barrabas, I will not end like Boanarges: my song had an Exordium of mercy, I am loath to bring for an Epilogue a thunderclap of iudgment.
I began like a Barabbas, I will not end like Boanarges: my song had an Exordium of mercy, I am loath to bring for an Epilogue a thunderclap of judgement.
Wherefore (my beloued Brethren) now that you see the true causes of the ruines of euery common-wealth and the iudgement that hangeth ouer your heads (like Damocles his sword) for our iniquities;
Wherefore (my Beloved Brothers) now that you see the true Causes of the ruins of every commonwealth and the judgement that hangs over your Heads (like Damocles his sword) for our iniquities;
your garners shall be full and plenteous with all manner of store your presses shall abound with Oyle and wine, your sheepe shall bring forth thousands,
your garners shall be full and plenteous with all manner of store your presses shall abound with Oil and wine, your sheep shall bring forth thousands,
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and which is better then all •hese, hee will giue you faithfull & painefull Pastors to feede you, his spirite to comfort you, his word to instruct you, his wisedome to direct you, his Angels to watch ouer you, his grace to assist you,
and which is better then all •hese, he will give you faithful & painful Pastors to feed you, his Spirit to Comfort you, his word to instruct you, his Wisdom to Direct you, his Angels to watch over you, his grace to assist you,
thus wil he be with you, and direct you in the desert of this world, till he bring you into a faire and Goodly place, the promised land, a land that floweth with better things then aboūdance of Milke and Honey, the celestiall Paradise, the heauenly Canaan, the kingdome of glory prepared for you from the beginning of the world,
thus will he be with you, and Direct you in the desert of this world, till he bring you into a fair and Goodly place, the promised land, a land that flows with better things then abundance of Milk and Honey, the celestial Paradise, the heavenly Canaan, the Kingdom of glory prepared for you from the beginning of the world,
To this kingdom, the God of al mercy bring vs for his sake that bought vs with his owne blood, to whom with the Father and the holy Spirit, three persons in trinitie,
To this Kingdom, the God of all mercy bring us for his sake that bought us with his own blood, to whom with the Father and the holy Spirit, three Persons in trinity,
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Breui occupauit doctrina Lutheri, non Soli multa regna in partibus septemtrionalibus sed etiā vs { que } ad Indos excur•re aufa est. Bel. lib. 3. de pont. Ro. cap. 23.
Breui occupauit Doctrina Lutheran, non Soli Multa regna in partibus septemtrionalibus sed etiā us { que } ad Indos excur•re aufa est. Bel. lib. 3. de pont. Ro. cap. 23.
Tertul. de resurrectione Carnis. Persius. Eckius Pighius contro. 3. de scriptura. Ludov. Canonicus quat. in orat. hab. in Concil. Trid. vide Chem. in exam. Concil. Trid, et Iuellum in defen. apol. Cap. 19. et. 20. Si quis habēt interpretationem Romanae Eccl. deal q•o l•co scripturae etiamsi nec sciat nec intelligat an aut quomodo eum scripturis Conueniat. habet tamen ipsissimum dei verbum, Hosius: de expresso dei verbo.
Tertulian de resurrection Carnis. Persius. Eckius Pighius Control. 3. de Scripture. Ludov Canon quat. in Orat. hab. in Council. Triad vide Chemistry in exam. Council. Triad, et Iuellum in Defend. Apollinarian. Cap. 19. et. 20. Si quis habēt interpretationem Romanae Ecclesiastes deal q•o l•co Scriptures Even if nec sciat nec Intelligat an Or quomodo Eum Scriptures It is fitting. habet tamen ipsissimum dei verbum, Hosius: the expresso dei verbo.
Tacitus. lib. 14. Annal. quoties fugas & caedes iussit princeps, toties, predijs actae: quaeque rerum secundarum olim nunc publicae cladis insignia fuere.
Tacitus. lib. 14. Annal. How often fugas & caedes Iussit princeps, Twice, predijs actae: quaeque rerum secundarum Once nunc publicae cladis insignia fuere.
