A nicke for neuters. A most godly and fruitfull sermon, begun and preached at Paules Crosse, the 30. day of October last, and continued & finished in Paules Church, on New-yeeres day at night. / By Thomas Burt, Preacher of the Word.
Reu. 3. 14 And vnto the Angel of the Church of the Laodiceans, write, These things sayth Amen, the faithfull and true witnesse, that beginning of the creatures of God.
Reu. 3. 14 And unto the Angel of the Church of the Laodiceans, write, These things say Amen, the faithful and true witness, that beginning of the creatures of God.
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The Pen-man of this prophecy throughout the whole booke of the Reuelation is Iohn, that diuine Eagle, Eagle of diuinenesse, one of the Lambes twelue Apostles, The time when, on the Lords day, Apoc. 1.10. called the first day of the weeke. 1. Cor. 6.2. The obseruation of this seuenth day is of diuine institution, & so hath bin from the beginning. Acts 20.7. It is naturall, morall and perpetuall.
The Penman of this prophecy throughout the Whole book of the Revelation is John, that divine Eagl, Eagl of divineness, one of the Lambs twelue Apostles, The time when, on the lords day, Apocalypse 1.10. called the First day of the Week. 1. Cor. 6.2. The observation of this Seventh day is of divine Institution, & so hath been from the beginning. Acts 20.7. It is natural, moral and perpetual.
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The place, in the Ile of Pathmos, lying in the Aegean sea, whither Iohn was exiled by Domitian, the Romane Emperour, about the yere of our Lord 96. for the Words sake,
The place, in the I'll of Patmos, lying in the Aegean sea, whither John was exiled by Domitian, the Roman Emperor, about the year of our Lord 96. for the Words sake,
as they must be orderly fulfilled, euen to the end of the world, Cap. 1.1. This Booke of the Reuelation may fitly be deuided into three visions, as it were into three generall parts.
as they must be orderly fulfilled, even to the end of the world, Cap. 1.1. This Book of the Revelation may fitly be divided into three visions, as it were into three general parts.
This Chapter then is part of the first vision, & containeth seuen Epistles written to the seuen Churches of Asia, wherein the present estate of the Churches of Asia, is most liuely described,
This Chapter then is part of the First vision, & Containeth seuen Epistles written to the seuen Churches of Asia, wherein the present estate of the Churches of Asia, is most lively described,
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Foure things are contained in euery one of these Epistles. First, an Exordium or entrance into the matter. Secondly, a generall proposition. Thirdly, a narratiō. Fourthly, a conclusion.
Foure things Are contained in every one of these Epistles. First, an Exordium or Entrance into the matter. Secondly, a general proposition. Thirdly, a narration. Fourthly, a conclusion.
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Secondly, A demonstration of the cause of the crime, which is, worldly riches, and spirituall pouerty, in these words, For thou sayest, I am rich, &c. Thirdly, The threatning, which is, of punishment, Therefore because &c. it will come to passe, that I shall spue thee out of my mouth.
Secondly, A demonstration of the cause of the crime, which is, worldly riches, and spiritual poverty, in these words, For thou Sayest, I am rich, etc. Thirdly, The threatening, which is, of punishment, Therefore Because etc. it will come to pass, that I shall spue thee out of my Mouth.
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Now resteth (Right Honourable, right Reuerend, Worshipfull, and beloued, that I speake of the rest of these parts, taking the words in order as they lye.
Now rests (Right Honourable, right Reverend, Worshipful, and Beloved, that I speak of the rest of these parts, taking the words in order as they lie.
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For as Amen is here in order first, and otherwhere last, it resembleth his nature, as he is called, Isa. 41.4. Primus & nouissimus: The first and the last.
For as Amen is Here in order First, and otherwhere last, it resembles his nature, as he is called, Isaiah 41.4. Primus & nouissimus: The First and the last.
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so to ratify and say Amen to all, before any thing be done at all; and with whom all things are done, as soone as he sayth Amen. Psal. 33.9. He spake, and it was done; he commaunded, and it stood.
so to ratify and say Amen to all, before any thing be done At all; and with whom all things Are done, as soon as he say Amen. Psalm 33.9. He spoke, and it was done; he commanded, and it stood.
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that is, are sealed sure and firme, confirmed in him, through Gods good will towards vs in Christ lesus. Mat. 3.17. This is my welbeloued Sonne, in whom I am well pleased.
that is, Are sealed sure and firm, confirmed in him, through God's good will towards us in christ Jesus. Mathew 3.17. This is my well-beloved Son, in whom I am well pleased.
For how could be performed the worke of the worlds expiation, vnlesse he had bene both God and man? Man, to be borne vnder the Lawe: God, to fulfill the Lawe. Man, to suffer; and God, to ouercome.
For how could be performed the work of the world's expiation, unless he had be both God and man? Man, to be born under the Law: God, to fulfil the Law. Man, to suffer; and God, to overcome.
Amen, that is to say, that God; that verity, that is eternity; that man, that is the seat of mercy; that nature, that is charity; that power, that is victory; that peace, that is vnity; that life, that is felicity; being eternall, without beginning; euerlasting, without ending; infinite in himselfe; the first and the last;
Amen, that is to say, that God; that verity, that is eternity; that man, that is the seat of mercy; that nature, that is charity; that power, that is victory; that peace, that is unity; that life, that is felicity; being Eternal, without beginning; everlasting, without ending; infinite in himself; the First and the last;
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when by the sway of an othe the truth in ballance ought to be poysed. The first is faith. The second, truth. The third, knowledge. Fayth, for integrity; truth, for equity; knowledge, for certainty:
when by the sway of an other the truth in balance ought to be poised. The First is faith. The second, truth. The third, knowledge. Faith, for integrity; truth, for equity; knowledge, for certainty:
for that euery such witnesse must know the matter in question, without doubting, speake that he knoweth, without lying, and continue faythfull, without corrupting.
for that every such witness must know the matter in question, without doubting, speak that he Knoweth, without lying, and continue faithful, without corrupting.
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Adhibenda est fides, ne testimonium violetur; veritas, ne mendacij arguitur; cognitio, ne ignorantia aberremus. These 3. properties are deriued from the tongue, from the heart, and from the conscience:
Adhibenda est fides, ne testimonium violetur; veritas, ne mendacij arguitur; cognitio, ne ignorantia aberremus. These 3. properties Are derived from the tongue, from the heart, and from the conscience:
But if faith, truth, and knowledge be so necessary in a witnesse of credit; what maner of persons are they, that for fayth, produce falshood; for truth, lyes;
But if faith, truth, and knowledge be so necessary in a witness of credit; what manner of Persons Are they, that for faith, produce falsehood; for truth, lies;
and so bring a guilty conscience, a false heart, and periured tongue to the solemne Iudgement seate, where that high God doeth sit as chiefe President,
and so bring a guilty conscience, a false heart, and perjured tongue to the solemn Judgement seat, where that high God doth fit as chief President,
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and so makes the God of trueth (as farre as in him is) to be his stale to betray the trueth, his ascociate in the villany, his consort in the iniury, the colour of his trechery, and countenance of his periury.
and so makes the God of truth (as Far as in him is) to be his stale to betray the truth, his ascociate in the villainy, his consort in the injury, the colour of his treachery, and countenance of his perjury.
first strooken by thunderdynt from heauen, and afterwards carryed by Deuils visibly to hell, who yelling out as they went, this audible cry, Sic luendo, lues, at { que } ruendo, rues;
First strooken by thunderdynt from heaven, and afterwards carried by Devils visibly to hell, who yelling out as they went, this audible cry, Sic luendo, lues, At { que } ruendo, rues;
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Eusebius maketh mention, lib. 6. cap. 8. of three false varlets, accusing Narcissus, Bishop of Ierusalem, by false othes, making seuerall imprecations against themselues, to confirme their affirmation:
Eusebius makes mention, lib. 6. cap. 8. of three false varlets, accusing Narcissus, Bishop of Ierusalem, by false Oaths, making several imprecations against themselves, to confirm their affirmation:
the third, that hee mought not see the light (if their testimony were not true) that the first was consumed with burning; the second, wasted with pyning;
the third, that he might not see the Light (if their testimony were not true) that the First was consumed with burning; the second, wasted with pining;
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set downe the punishment, by an Oracle from heauen, and inflict it with a miracle from earth, insomuch that, in women, that forsware their incontinency, those parts that offended, with swelling and rottennesse perished?
Set down the punishment, by an Oracle from heaven, and inflict it with a miracle from earth, insomuch that, in women, that forswore their incontinency, those parts that offended, with swelling and rottenness perished?
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For seeing that by periury, GOD himselfe is dishonoured, trueth abiured, conscience defiled, Iudgement deluded, Magistracie abused, the innocent condemned, the guilty absolued, the righteous wronged, and wrong-doers aduaunced;
For seeing that by perjury, GOD himself is dishonoured, truth abjured, conscience defiled, Judgement deluded, Magistracy abused, the innocent condemned, the guilty absolved, the righteous wronged, and wrongdoers advanced;
False witnesse and periury, is the speare and shield of all iniury, the throne and Crowne of all villany, the stayne and shame of piety, the scumme and some of fallacie, the founder of iniquity, and confounder of integrity.
False witness and perjury, is the spear and shield of all injury, the throne and Crown of all villainy, the stain and shame of piety, the scum and Some of fallacy, the founder of iniquity, and confounder of integrity.
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Is not an othe the stablisher of all trueth, determiner of all strife, the tryer of all right, the discouerer of all falshood, the ground of all iudgement, the end of all controuersie, the witnesse of all righteousnesse towards men,
Is not an other the stablisher of all truth, determiner of all strife, the Trier of all right, the discoverer of all falsehood, the ground of all judgement, the end of all controversy, the witness of all righteousness towards men,
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but at the mouth of two or three witnesses shall the matter be established. Mat. 18.16. That by the mouth of two or three witnesses, euery word may be confirmed. Heb. 6.16. An othe for confirmation, is amongst them an end of all strife. Ier. 4.2. And thou shalt sweare, The Lord liueth, in truth, in iudgement, and in righteousnes. If so;
but At the Mouth of two or three Witnesses shall the matter be established. Mathew 18.16. That by the Mouth of two or three Witnesses, every word may be confirmed. Hebrew 6.16. an other for confirmation, is among them an end of all strife. Jeremiah 4.2. And thou shalt swear, The Lord lives, in truth, in judgement, and in righteousness. If so;
what tryall can bee of trueth, what inuention to find out fraud, what Sanctuary to succour right, what refuge to rescue wrong, what end of Lawe, what vse of Iustice, what Iudgement seate, what Princes throne, what credit in men, what regard of God,
what trial can be of truth, what invention to find out fraud, what Sanctuary to succour right, what refuge to rescue wrong, what end of Law, what use of justice, what Judgement seat, what Princes throne, what credit in men, what regard of God,
Medea confesseth, that she could by the helpe of Hecate, Ripis mirantibus, amnes in fontes redire suos facere, by her incantation, make Riuers runne backwards againe into their fountaines, turne streames backward, and roots of trees vpwards: a thing very prodigious.
Medea Confesses, that she could by the help of Hecate, Ripis mirantibus, amnes in Fontes Redire suos facere, by her incantation, make rivers run backwards again into their fountains, turn streams backward, and roots of trees upwards: a thing very prodigious.
and by their blacke arte turne them so contrary, that they can transforme good into ill, light into darkenes, truth into falshood, equity into iniury, verity into vanity, authority into tyranny;
and by their black art turn them so contrary, that they can transform good into ill, Light into darkness, truth into falsehood, equity into injury, verity into vanity, Authority into tyranny;
I say, that publike place, and Courts of reformation, Westminster Hall, and this your Honourable City, is much dishonored and infamed with this crime and periury,
I say, that public place, and Courts of Reformation, Westminster Hall, and this your Honourable city, is much dishonoured and infamed with this crime and perjury,
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they dishonour God, to fauour men, winne themselues wealth, with the losse of themselues, and runne into this cursed and capitall crime of false witnesse-bearing and periury, which is the slaughter of sanctity, massacre of verity, stab of equity, bane of innocency, murder of authority, and Hagge of all improbity; helles sacring, heauens vnhallowing;
they dishonour God, to favour men, win themselves wealth, with the loss of themselves, and run into this cursed and capital crime of false Witnessbearing and perjury, which is the slaughter of sanctity, massacre of verity, stab of equity, bane of innocency, murder of Authority, and Hag of all improbity; Hells sacring, heavens unhallowing;
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Gods defiling, mans forlorning, and the worldes vntwyning. Oh, that prophane and wicked wretches would be thinke themselues, first, before whome they stand:
God's defiling, men forlorning, and the world's untwining. O, that profane and wicked wretches would be think themselves, First, before whom they stand:
And lastly, that they would haue God before their eyes, as if he were present, visibly and corporally, (as in trueth hee is inuisibly in all places, especially in that place, where God is sayd to bee amongst the gods.
And lastly, that they would have God before their eyes, as if he were present, visibly and corporally, (as in truth he is invisibly in all places, especially in that place, where God is said to be among the God's.
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) And therefore to speake the trueth, the whole trueth, and nothing but the trueth (according to their charge) looking to God the Searcher of all thoughts, that standeth there,
) And Therefore to speak the truth, the Whole truth, and nothing but the truth (according to their charge) looking to God the Searcher of all thoughts, that Stands there,
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then would they iustly respect the trueth in euery mans cause, and not make account of any mans person, knowing that God is Author of trueth, and therefore hateth lyes;
then would they justly respect the truth in every men cause, and not make account of any men person, knowing that God is Author of truth, and Therefore hates lies;
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on one part to pleasure the Playntife, and the other, to please the Defendant. Couer not Neroes cruelty, (beware of scarlet sinnes) vnder Catoes grauity;
on one part to pleasure the Playntife, and the other, to please the Defendant. Cover not Neros cruelty, (beware of scarlet Sins) under Catoes gravity;
Remember, that CHRIST doeth intitle himselfe, The faythfull and true witnesse, in whose heart was neuer vntrue thought, in whose mouth was neuer guilefull word, in whose hands was neuer false deed:
remember, that CHRIST doth entitle himself, The faithful and true witness, in whose heart was never untrue Thought, in whose Mouth was never guileful word, in whose hands was never false deed:
If then you be true by this example in heart, true in tongue, true in hand, faithfull and true witnesses, your thoughts shall yeelde comfort to your selues, your tongues prayses to your God;
If then you be true by this Exampl in heart, true in tongue, true in hand, faithful and true Witnesses, your thoughts shall yield Comfort to your selves, your tongues praises to your God;
though I may say, Ye graue fathers, as sometimes Bernard did to Eugenius, consid. lib. 2. Non est meae humilitatis dictare vobis, Vel sic, vel sic faciendum:
though I may say, You graven Father's, as sometime Bernard did to Eugenius, Consider. lib. 2. Non est meae humilitatis dictare vobis, Vel sic, vel sic faciendum:
In all humility for IESVS CHRIST his sake, I beseech you to respect of what Religion and honesty the witnesses bee, that are produced before you; for Constantines rule doeth hold:
In all humility for JESUS CHRIST his sake, I beseech you to respect of what Religion and honesty the Witnesses be, that Are produced before you; for Constantines Rule doth hold:
much lesse, to robbe God of his honour, the lawes of true Iustice, and their neighbours of their rights, liues, lands, and goods. They must not murder others;
much less, to rob God of his honour, the laws of true justice, and their neighbours of their rights, lives, Lands, and goods. They must not murder Others;
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if I may, if so hee doeth perish, that I am guilty of his death. But Pauca sapienti. Thankes to God, for your religious care already had vpon this poynt;
if I may, if so he doth perish, that I am guilty of his death. But Pauca sapienti. Thanks to God, for your religious care already had upon this point;
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and God graunt your perseuerance, to the glory of God, and furtherance of iustice. And thus much for these words in Christes second title, The faythfull and true witnesse.
and God grant your perseverance, to the glory of God, and furtherance of Justice. And thus much for these words in Christ's second title, The faithful and true witness.
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so is the creature to be considered two maner of wayes: that is, not onely by creation, but by renouation, as it is implied Psa. 51.10. Gal. 6.15. 2. Cor. 5.17. Eph. 2.10. Whereby it appeareth, that mans last renewing is as great a worke of God, and as mighty as the first.
so is the creature to be considered two manner of ways: that is, not only by creation, but by renovation, as it is implied Psa. 51.10. Gal. 6.15. 2. Cor. 5.17. Ephesians 2.10. Whereby it appears, that men last renewing is as great a work of God, and as mighty as the First.
And by this creation, not only the earthy, that is to say, the corruptible nature, which doth onely sauour terrene and earthly things, is made diuine, hauing in this life the heart made heauenly, with diuine faith, the conscience heauenly, with diuine peace, the vnderstāding heauenly, with diuine knowledge, the affections heauenly, with diuine loue, the life heauenly, with diuine works;
And by this creation, not only the earthy, that is to say, the corruptible nature, which does only savour terrene and earthly things, is made divine, having in this life the heart made heavenly, with divine faith, the conscience heavenly, with divine peace, the understanding heavenly, with divine knowledge, the affections heavenly, with divine love, the life heavenly, with divine works;
but being thus prepared in this life present, shall in the blessed heauens, of wretched, be made blessed; of maymed, be made perfit; of stayned, be made pure; of caducall, immortall; and of corruptible, eternall.
but being thus prepared in this life present, shall in the blessed heavens, of wretched, be made blessed; of maimed, be made perfect; of stained, be made pure; of caducall, immortal; and of corruptible, Eternal.
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such memory, as hath often fayled. But in this second is not onely a being, but a happy being; not life alone, but eternity; not only sence, but iocundity;
such memory, as hath often failed. But in this second is not only a being, but a happy being; not life alone, but eternity; not only sense, but jocundity;
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and made Lord of this inferiour world, had Paradise for his Palace, all creatures to serue him, all treasures to enrich him, all elements to help him, the earth to sustain him, and heauen to conserue him:
and made Lord of this inferior world, had Paradise for his Palace, all creatures to serve him, all treasures to enrich him, all elements to help him, the earth to sustain him, and heaven to conserve him:
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O wonderfull thing!) mortall man is made heire of the immortall God, and succeedeth in the inheritance of his vnmeasurable glory, hath heauen for his folace, Angels to helpe him, Gods spirit to sustayne him, his grace to enrich him, Gods Sonne to redeeme him, God himselfe to adorne him.
Oh wonderful thing!) Mortal man is made heir of the immortal God, and succeedeth in the inheritance of his unmeasurable glory, hath heaven for his folace, Angels to help him, God's Spirit to sustain him, his grace to enrich him, God's Son to Redeem him, God himself to adorn him.
but also a loue in retayning, a bounty in restoring, a magnificence in inlarging his estate againe, doeth argue his loue to haue so much the more exceeded, in how much mans loue had the lesse deserued.
but also a love in retaining, a bounty in restoring, a magnificence in enlarging his estate again, doth argue his love to have so much the more exceeded, in how much men love had the less deserved.
but in the last, God was debased, & that so interchangeably, as that by how much the Sonne of God was humbled, in so much was the sonne of man aduanced:
but in the last, God was debased, & that so interchangeably, as that by how much the Son of God was humbled, in so much was the son of man advanced:
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Now, what greater loue could God shew to man, then to preferre man to the glory of God? and yet in doing it, by detruding himselfe to our misery, he doth double the bounty by suffering, which he bestowed in aduauncing:
Now, what greater love could God show to man, then to prefer man to the glory of God? and yet in doing it, by detruding himself to our misery, he does double the bounty by suffering, which he bestowed in advancing:
which thing, since wee cannot possibly performe, yet, when we haue done all that we are able, we must of necessity confesse wee haue done much lesse then we ought:
which thing, since we cannot possibly perform, yet, when we have done all that we Are able, we must of necessity confess we have done much less then we ought:
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how ought we notwithstanding to cōtend to do all things to the vttermost of our power, that by our readines in doing that which we can, wee shew our willingnesse, that we would doe that as we cannot:
how ought we notwithstanding to contend to do all things to the uttermost of our power, that by our readiness in doing that which we can, we show our willingness, that we would do that as we cannot:
but shame not to requite so great goodnes with all impiety, by falshood, fraud, and periury, seeking onely to anger & most grieuously to offend him, which hath most egregiously deserued of thē.
but shame not to requite so great Goodness with all impiety, by falsehood, fraud, and perjury, seeking only to anger & most grievously to offend him, which hath most egregiously deserved of them.
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as the Apostle sayth, how incredible obstinate are we, if our wickednes cannot be ouercom by Gods mighty diuine goodnes? We are to know, blessed Brethren, that the Lord hath not placed vs therefore in this world, that we should by sauage vngratefulnes become worse then brute beasts,
as the Apostle say, how incredible obstinate Are we, if our wickedness cannot be overcome by God's mighty divine Goodness? We Are to know, blessed Brothers, that the Lord hath not placed us Therefore in this world, that we should by savage ungratefulness become Worse then brutus beasts,
for his great loue towards vs, acknowledging our gratefulnes for his deseruednes, and with all our might honour him, that doth with all his boūties pleasure vs. Wherefore let vs learne by the pattern of his vvorthynesse, to be made like to his goodnesse,
for his great love towards us, acknowledging our gratefulness for his deseruednes, and with all our might honour him, that does with all his bounties pleasure us Wherefore let us Learn by the pattern of his worthiness, to be made like to his Goodness,
Which thing that the Lord may effectually doe indeed, let vs with all our hearts beseech him to blesse vs, that wee may with all our hearts serue him, that after this life present, wee may with him eternally enioy the life to come:
Which thing that the Lord may effectually doe indeed, let us with all our hearts beseech him to bless us, that we may with all our hearts serve him, that After this life present, we may with him eternally enjoy the life to come:
16 Therefore, because thou art luke-warme, and neyther cold nor hote, &c. 17 For thou sayest I am rich &c. THE Lord Iesus, hauing before premised the description of his dreadfull Maiesty, but especially of his infallible knowledge which cannot be deceiued;
16 Therefore, Because thou art lukewarm, and neither cold nor hight, etc. 17 For thou Sayest I am rich etc. THE Lord Iesus, having before premised the description of his dreadful Majesty, but especially of his infallible knowledge which cannot be deceived;
Hauing thus (I say) premitted (as a thunderbolt) the excellency of his nature, he proceedeth to note downe the faultinesse of their behauiour, giuing them to conceyue thereby, that it is in vayne to make false semblance with God:
Having thus (I say) premitted (as a thunderbolt) the excellency of his nature, he Proceedeth to note down the faultiness of their behaviour, giving them to conceive thereby, that it is in vain to make false semblance with God:
Secondly, the cause of the cryme. Thirdly, the punishment. First, the crime is, to be neither hote nor cold. Secondly, the cause, worldly riche; and spirituall pouerty.
Secondly, the cause of the crime. Thirdly, the punishment. First, the crime is, to be neither hight nor cold. Secondly, the cause, worldly rich; and spiritual poverty.
Thirdly, the punishment, to be vomited out of the Lords mouth. The grieuousnes of this crime we shall the more euidently perceiue, when wee marke throughly,
Thirdly, the punishment, to be vomited out of the lords Mouth. The grievousness of this crime we shall the more evidently perceive, when we mark thoroughly,
first, who they are that are hote. Secondly, who they are that are cold. Thirdly, and consequently, a third sort, Neuters, that are neyther hote nor colde.
First, who they Are that Are hight. Secondly, who they Are that Are cold. Thirdly, and consequently, a third sort, Neuters, that Are neither hight nor cold.
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to bee zealous and feruent in spirit, as the fire makes men feruent in heat, Ro. 12. to consume our corrupt affections as drosse with flame, Ro. 8. to fill vs as full with the fruits of righteousnes,
to be zealous and fervent in Spirit, as the fire makes men fervent in heat, Ro. 12. to consume our corrupt affections as dross with flame, Ro. 8. to fill us as full with the fruits of righteousness,
through loue, like the Apostles, shining lights; through faith, like the wise virgins, shining lamps; through grace, like the righteous in heauens kingdome, euer-shining starres. And no maruel;
through love, like the Apostles, shining lights; through faith, like the wise Virgins, shining lamps; through grace, like the righteous in heavens Kingdom, ever-shining Stars. And no marvel;
for these haue not only cast off the works of darknes, by mortifying their own flesh, denying their owne selues, subduing their owne wils, forgoing their owne delights,
for these have not only cast off the works of darkness, by mortifying their own Flesh, denying their own selves, subduing their own wills, foregoing their own delights,
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and haue moreouer, after a most diuine and heauenly maner, put on the armour of light, Rom. 13.12. and walke in the light, vsing (as Cyprian sayth) Tanta humilitate in conuersatione, stabilitate in fide, veritate in verbis, in factis iustitia:
and have moreover, After a most divine and heavenly manner, put on the armour of Light, Rom. 13.12. and walk in the Light, using (as Cyprian say) Tanta humilitate in Conversation, stabilitate in fide, veritate in verbis, in factis iustitia:
such gouernment in maners, and iustice in workes, as that their whole liues are nothing else, but spectacles of piety; their bodies, tabernacles of sanctity; their mouthes, oracles of verity; their hearts, habitacles of charity;
such government in manners, and Justice in works, as that their Whole lives Are nothing Else, but spectacles of piety; their bodies, Tabernacles of sanctity; their mouths, oracles of verity; their hearts, habitacles of charity;
as also confounded with the shame of our indignity, that the more farre wee are off from the worthinesse of the Saints, the more we ought to endeuour to come neere vnto the same.
as also confounded with the shame of our indignity, that the more Far we Are off from the worthiness of the Saints, the more we ought to endeavour to come near unto the same.
are sayd to bee without Christ; such as hee denounceth, in the first to the Corinthians, the sixt Chapter, to be Idolaters and adulterers, &c. Whereby we may gather, three sorts of these Psukroi, key-cold in religiō; Atheists, naturall men, and Epicures.
Are said to be without christ; such as he Denounceth, in the First to the Corinthians, the sixt Chapter, to be Idolaters and Adulterers, etc. Whereby we may gather, three sorts of these Psukroi, key-cold in Religion; Atheists, natural men, and Epicureans.
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because the Atheist wants the light of nature, Ro. 1.20, 21. the naturall man, the light of grace, 1. Cor. 2.14. the Epicure, the light of the law, Gal. 3. For the Atheist, because his hart is darkned saith the Apost. Ro. 1.21. When they knew God glorified him not as God.
Because the Atheist Wants the Light of nature, Ro. 1.20, 21. the natural man, the Light of grace, 1. Cor. 2.14. the Epicure, the Light of the law, Gal. 3. For the Atheist, Because his heart is darkened Says the Apost. Ro. 1.21. When they knew God glorified him not as God.
And the Epicure, because he regardeth not to know God, according to the law of God, God giueth him vp to a reprobate mind, to do the things that are not cōuenient.
And the Epicure, Because he Regardeth not to know God, according to the law of God, God gives him up to a Reprobate mind, to do the things that Are not convenient.
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the naturall man, because hee is without Christ, without grace, without truth: the Epicure, because he is carelesse without feare, shameles without honesty, and senceles without conscience:
the natural man, Because he is without christ, without grace, without truth: the Epicure, Because he is careless without Fear, shameless without honesty, and senseless without conscience:
for instability & lightnes, as winds without rayne; for defilings and filthinesse, spots without clensing; for fruitles barrennes, trees without fruite; Starres without light, for darknes; flesh without spirit, for sensualnesse; beastes without reason, for brutishnes;
for instability & lightness, as winds without rain; for defilings and filthiness, spots without cleansing; for fruitless Barrenness, trees without fruit; Stars without Light, for darkness; Flesh without Spirit, for sensualness; beasts without reason, for brutishness;
not cold, because hee doth professe to know God: not hote, because hee doth in workes deny God, Tit. 1.16. not cold, because hee doth appeare righteous before men:
not cold, Because he does profess to know God: not hight, Because he does in works deny God, Tit. 1.16. not cold, Because he does appear righteous before men:
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as professeth the fayth, but without workes, Iam. 2.14. This is the crue of that surlike company, that pretend cōscience, but without feeling, 1. Tim. 4.2. they are come to that poynt of insensibility of sinne, that they shame not to sin with delight;
as Professes the faith, but without works, Iam. 2.14. This is the crew of that surlike company, that pretend conscience, but without feeling, 1. Tim. 4.2. they Are come to that point of insensibility of sin, that they shame not to sin with delight;
hauing, by reason of this partaking of both natures, a naturall facility to playe with both hands, being ready both to worship Baal, with Achab, and the Lord with Iehu, 1. Kin. 16. & 29. both to build vp the Temple with Zerubbabel, and pull it down with the Aramites, Ezr. 4. to blesse for Israel,
having, by reason of this partaking of both nature's, a natural facility to play with both hands, being ready both to worship Baal, with Ahab, and the Lord with Iehu, 1. Kin. 16. & 29. both to built up the Temple with Zerubbabel, and pull it down with the Aramites, Ezra 4. to bless for Israel,
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and curse for Balak, Num. 24. to cry Hosanna to day, and Crucifige to morrow, Mat. 20. & 27. Partim seruiunt Deo, partim Diabolo, sayth Aug. where God being angry the deuill should haue any part, doth leaue his part,
and curse for Balak, Num. 24. to cry Hosanna to day, and Crucifige to morrow, Mathew 20. & 27. Partim seruiunt God, Partim Diabolo, say Aug. where God being angry the Devil should have any part, does leave his part,
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for by reason he hath his heauenly heat delayed with worldly coldnes, he is not feruent in any religion, a man indifferent for all religions, ready to partake any religion,
for by reason he hath his heavenly heat delayed with worldly coldness, he is not fervent in any Religion, a man indifferent for all Religions, ready to partake any Religion,
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for want of heate, cold affected; through warmenes, busy-headed; by negation, hollowhearted; with partaking, double-handed; by delaying, halfe addicted; in euery mutatiō, soonest changed:
for want of heat, cold affected; through warmenes, busy-headed; by negation, hollowhearted; with partaking, double-handed; by delaying, half addicted; in every mutation, soonest changed:
The Neuter thinketh there is a God, but regardeth him not (An erring by darknes of nature, oftentimes being inlightned, doth hunger after grace) The Neuter inlightned already with the good gifts of grace, through satiety, ofttimes returneth to the vomit of nature:
The Neuter Thinketh there is a God, but Regardeth him not (an erring by darkness of nature, oftentimes being enlightened, does hunger After grace) The Neuter enlightened already with the good Gifts of grace, through satiety, ofttimes returns to the vomit of nature:
the one offending through boldnes of ignorance, the other through peruersnes of will; those, through frailty of nature; these, through contēpt of grace.
the one offending through boldness of ignorance, the other through perverseness of will; those, through frailty of nature; these, through contempt of grace.
Whereby it is euidēt, that all luke-warme Christians, are for al prophane behauiour, most notable hypocrites, most dissembling Ambo-dexters; in dealing with men, Neuters; in partaking with neither, Nulli-fidians; in relapsing from both, counterfets of holines, to profane vertue, Apostataes from God, full of all wickednes,
Whereby it is evident, that all lukewarm Christians, Are for all profane behaviour, most notable Hypocrites, most dissembling Ambo-dexters; in dealing with men, Neuters; in partaking with neither, Nullifidians; in relapsing from both, counterfeits of holiness, to profane virtue, Apostates from God, full of all wickedness,
we can serue all turnes, change our selues into all formes, and with a trice become openly Protestāts, secretly Papists; inwardly neyther, outwardly both;
we can serve all turns, change our selves into all forms, and with a trice become openly Protestants, secretly Papists; inwardly neither, outwardly both;
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yet howe can God suffer that Common-wealth to stand, that shrowdeth such a multitude of wickednes, vnder the sacred holines of his most blessed Name? Wherefore (deare Citizens) let vs repent with Niniue, that we be not cast away with Laodicea.
yet how can God suffer that Commonwealth to stand, that shrowdeth such a multitude of wickedness, under the sacred holiness of his most blessed Name? Wherefore (deer Citizens) let us Repent with Nineveh, that we be not cast away with Laodicea.
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and they may be assigned as causes this day, why it also quayleth in vs. First, worldly riches. Secondly, spirituall pouerty: the one oftentimes ensuing the other:
and they may be assigned as Causes this day, why it also quaileth in us First, worldly riches. Secondly, spiritual poverty: the one oftentimes ensuing the other:
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or else, after the maner of these Loadiceans, hauing their wealth increased, begin to conceyue so well of thēselues, that they thinke all to be well, whatsoeuer they doe;
or Else, After the manner of these Laodiceans, having their wealth increased, begin to conceive so well of themselves, that they think all to be well, whatsoever they do;
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and because they haue goods inow, thinke themselues to be good inough, censuring after the iudgement of the world, that God doeth fauour, whom the world doeth prosper:
and Because they have goods enough, think themselves to be good enough, censuring After the judgement of the world, that God doth favour, whom the world doth prosper:
For the nature of man being composed of two contraries, of a mortall body, the earth, Gen. 2. and an eternall soule, which is from heauen, Eccl. 12. & are as contrary, as heauen and earth:
For the nature of man being composed of two contraries, of a Mortal body, the earth, Gen. 2. and an Eternal soul, which is from heaven, Ecclesiastes 12. & Are as contrary, as heaven and earth:
whilest either of these parties are naturally moued to conserue the good estate of his owne nature, it commeth to passe, that both this base & earthly part drawes a man vehemently to be attent vpō earthly things;
whilst either of these parties Are naturally moved to conserve the good estate of his own nature, it comes to pass, that both this base & earthly part draws a man vehemently to be attended upon earthly things;
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By meanes of which repugnancy in mans nature, it is brought to passe, that man is wonderfully drawne into contrary & repugnant desires, endeuoring to ioyne things together, which of their owne nature are seuered most farthest asunder, wearying himselfe with infinite toyle,
By means of which repugnancy in men nature, it is brought to pass, that man is wonderfully drawn into contrary & repugnant Desires, endeavouring to join things together, which of their own nature Are severed most farthest asunder, wearying himself with infinite toil,
In which conflict of contrary and impossible desires, if that grosse & carnall part get the vpper hand (as without the assistance of Gods diuine power, it must needs do) both because of the corruptnes of our nature,
In which conflict of contrary and impossible Desires, if that gross & carnal part get the upper hand (as without the assistance of God's divine power, it must needs do) both Because of the corruptness of our nature,
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as also that the Iewell of the soule lyeth wrapped vp in the body, as a folded vesture, vnknowne to the outward man, that draweth away the heart from God,
as also that the Jewel of the soul lies wrapped up in the body, as a folded vesture, unknown to the outward man, that draws away the heart from God,
Loe, so greatly doth his treasure change his heart, as that it maketh him to chāge his God, drawing him from the God of heauen, downe right to the deuill of hell:
Lo, so greatly does his treasure change his heart, as that it makes him to change his God, drawing him from the God of heaven, down right to the Devil of hell:
for he it is (the deuill I meane) whome all antiquity hath accoūted to be the god of treasure, whome for the same cause the Greeks called Ploutos, the Latines Dis, our Sauiour Mammon, which wee call riches, whom this rich man doeth acknowledge for his god,
for he it is (the Devil I mean) whom all antiquity hath accounted to be the god of treasure, whom for the same cause the Greeks called Ploutos, the Latins Dis, our Saviour Mammon, which we call riches, whom this rich man doth acknowledge for his god,
so doeth the deuill come into the world, to destroy the workes of God by riches, turning liuing creatures into Idoles, men into beasts, deuils into gods, light into darknes, and heauen into hel.
so doth the Devil come into the world, to destroy the works of God by riches, turning living creatures into Idols, men into beasts, Devils into God's, Light into darkness, and heaven into hell.
And this commeth not to passe through any iniquity that is in treasure, but onely through the prauity of our owne nature, which doeth peruert these excellent creatures on to that euill, which were created for our good:
And this comes not to pass through any iniquity that is in treasure, but only through the pravity of our own nature, which doth pervert these excellent creatures on to that evil, which were created for our good:
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What incredible improbity is it then of our nature, which doeth through his insection, abuse these great treasures of the world, which God hath ordayned to be blessings to the rich, cōforts to the poore, fortifications against iniuries, munition for defence of equity, fountaynes of liberality, Almenors of charity, Diadems of wisdome, furnishments of bounty, ornaments of vertue,
What incredible improbity is it then of our nature, which doth through his insection, abuse these great treasures of the world, which God hath ordained to be blessings to the rich, comforts to the poor, fortifications against injuries, munition for defence of equity, fountains of liberality, Almenors of charity, Diadems of Wisdom, furnishments of bounty, Ornament of virtue,
alas, why should we with such vnmeasureable greedinesse gape after riches, which not onely, as Bernard sayth, possessa onerant, amata inquinant, amissa cruciant:
alas, why should we with such unmeasurable greediness gape After riches, which not only, as Bernard say, possessa onerant, Amata inquinant, amissa cruciant:
These merit-mongers, our Sauiour elegantly deciphers vnder the name of riches, because, euen as worldlings boast of their wealth, so hypocrits of works;
These merit-mongers, our Saviour elegantly deciphers under the name of riches, Because, even as worldlings boast of their wealth, so Hypocrites of works;
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Now, that in the world they goe for currant goods, hee proueth by the mouth of the very owner, who knoweth best to set his owne price vpon his owne wares,
Now, that in the world they go for currant goods, he Proves by the Mouth of the very owner, who Knoweth best to Set his own price upon his own wares,
and iustice, sayth hee, or a iust mends, is but contra passum, that is, whereas on the one side, I haue taken pleasure in offending, I should on the other side contra pati, suffer as much griefe in repēting.
and Justice, say he, or a just mends, is but contra passum, that is, whereas on the one side, I have taken pleasure in offending, I should on the other side contra pati, suffer as much grief in repenting.
for while they are pure in their own eyes, they haue no care at all to be washed from their filthinesse, Pro. 30.12. so that they are without the foūtain of purity, which is opened to the house of Dauid, Zach. 13.1.
for while they Are pure in their own eyes, they have no care At all to be washed from their filthiness, Pro 30.12. so that they Are without the fountain of purity, which is opened to the house of David, Zach 13.1.
& without the white robes of righteousnes, washed in the bloud of the Lambe, Reu. 8. & without the cleare cristall riuers of grace, that flow frō the sanctuary of God, Ezech. 47. so that albeit they be adorned neuer so royally with the beauty of good works,
& without the white robes of righteousness, washed in the blood of the Lamb, Reu. 8. & without the clear crystal Rivers of grace, that flow from the sanctuary of God, Ezekiel 47. so that albeit they be adorned never so royally with the beauty of good works,
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as a Bride that came down out of heauen from God, Mat. 22. Reu. 21. and finally, without all the true treasure, which is the inestimable riches of Christ, Eph. 3.8. and therefore indeed are extremely poore.
as a Bride that Come down out of heaven from God, Mathew 22. Reu. 21. and finally, without all the true treasure, which is the inestimable riches of christ, Ephesians 3.8. and Therefore indeed Are extremely poor.
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and to saue the miserable and damned, and hath therefore ordayned the Law, as a glasse, to shew men the corruption of themselues, by the purenesse of the Law, that knowing their owne sinfull nature, they may bee schooled to seeke to Christ for grace, these men will not suffer God to performe his owne naturall worke,
and to save the miserable and damned, and hath Therefore ordained the Law, as a glass, to show men the corruption of themselves, by the pureness of the Law, that knowing their own sinful nature, they may be schooled to seek to christ for grace, these men will not suffer God to perform his own natural work,
cc pc-acp vvi dt j cc j-vvn, cc vhz av vvn dt n1, c-acp dt n1, pc-acp vvi n2 dt n1 pp-f px32, p-acp dt n1 pp-f dt n1, cst vvg po32 d j n1, pns32 vmb vbi vvn pc-acp vvi p-acp np1 p-acp n1, d n2 vmb xx vvi np1 pc-acp vvi po31 d j n1,
and in stead of obedience, shew rebellion: for the law going about to proue thē sinners, Ro. 3.23. they do thereby contrary to the law, proue themselues to be Saints;
and in stead of Obedience, show rebellion: for the law going about to prove them Sinners, Ro. 3.23. they do thereby contrary to the law, prove themselves to be Saints;
it humbleth them to Gods mercy, Gal. 3.23. they pranke themselues in their own iustice: by meanes whereof, in stead of humility, they gather pride; in stead of grace, merits; in stead of mercy, wrath;
it Humbleth them to God's mercy, Gal. 3.23. they prank themselves in their own Justice: by means whereof, in stead of humility, they gather pride; in stead of grace, merits; in stead of mercy, wrath;
And thus, according to that notable prediction of the Prophet, Psal. 69. Their owne table is made their owne snare, that is, the law, which is the table of al their wisdome & vnderstanding, Deut. 4.6. whilest they looke to that they falsly haue, rather then to that they truly want, it is made a snare to intangle them in all ignorance and errour.
And thus, according to that notable prediction of the Prophet, Psalm 69. Their own table is made their own snare, that is, the law, which is the table of all their Wisdom & understanding, Deuteronomy 4.6. whilst they look to that they falsely have, rather then to that they truly want, it is made a snare to entangle them in all ignorance and error.
cc av, vvg p-acp d j n1 pp-f dt n1, np1 crd po32 d n1 vbz vvn po32 d n1, cst vbz, dt n1, r-crq vbz dt n1 pp-f d po32 n1 cc n1, np1 crd. cs pns32 vvb p-acp cst pns32 av-j vhb, av-c cs p-acp cst pns32 av-j vvb, pn31 vbz vvn dt n1 pc-acp vvi pno32 p-acp d n1 cc n1.
Wherein it abuseth both the good & the ill, with such exquisite skill, as that it performeth notably the duty of both, that is, it doeth grieue, hurt and destroy, which is proper vnto euill,
Wherein it abuseth both the good & the ill, with such exquisite skill, as that it Performeth notably the duty of both, that is, it doth grieve, hurt and destroy, which is proper unto evil,
c-crq pn31 vvz d dt j cc dt n-jn, p-acp d j n1, c-acp cst pn31 vvz av-j dt n1 pp-f d, cst vbz, pn31 vdz vvi, n1 cc vvi, r-crq vbz j p-acp n-jn,
Wherein is declared the feareful iudgement of God, as our Sauiour witnesseth, Iohn 6. That he is come vnto iudgement, that these that do see the truth,
Wherein is declared the fearful judgement of God, as our Saviour Witnesseth, John 6. That he is come unto judgement, that these that do see the truth,
but euen rake vp their great grand father Pelagius, to tell them this tale out of hell? Ye madde men, what? do you meane to make your selues mates with Christ? to match mans merits, with Gods mercy? to couple humane works, with diuine grace? & your deseruing, with Christs redeeming? In thus dealing with your selues, you doe but damne your selues,
but even rake up their great grand father Pelagius, to tell them this tale out of hell? the mad men, what? do you mean to make your selves mates with christ? to match men merits, with God's mercy? to couple humane works, with divine grace? & your deserving, with Christ redeeming? In thus dealing with your selves, you do but damn your selves,
for in the act of saluation, there can by no meanes be any botching of new and olde; merits and grace; workes and fayth; heauen and earth; God and man both together.
for in the act of salvation, there can by no means be any botching of new and old; merits and grace; works and faith; heaven and earth; God and man both together.
c-acp p-acp dt n1 pp-f n1, pc-acp vmb p-acp dx n2 vbb d vvg pp-f j cc j; n2 cc n1; n2 cc n1; n1 cc n1; np1 cc n1 av-d av.
before the Law of God, which is the pleasure of his will, lest hee make the law (I say, his reuealed will) to be a trayne to the frowardnes of our owne will, to bring vs by the consent of our froward will,
before the Law of God, which is the pleasure of his will, lest he make the law (I say, his revealed will) to be a train to the forwardness of our own will, to bring us by the consent of our froward will,
Whereby if this were only meant, that all Neuters, for their hypocrisy and dissimulation, should be cast out of fauor with the Sonne of God, it were a most wofull and importable chastisement,
Whereby if this were only meant, that all Neuters, for their hypocrisy and dissimulation, should be cast out of favour with the Son of God, it were a most woeful and importable chastisement,
c-crq cs d vbdr av-j vvn, cst d n2, p-acp po32 n1 cc n1, vmd vbi vvn av pp-f n1 p-acp dt n1 pp-f np1, pn31 vbdr dt av-ds j cc j n1,
if we consider of his diuine nature rightly, what the Sonne of God is, that is the same God, that is vnto vs the cause of all our being, the fountayne of all life, the founder of all ioy,
if we Consider of his divine nature rightly, what the Son of God is, that is the same God, that is unto us the cause of all our being, the fountain of all life, the founder of all joy,
cs pns12 vvb pp-f po31 j-jn n1 av-jn, r-crq dt n1 pp-f np1 vbz, cst vbz dt d np1, cst vbz p-acp pno12 dt n1 pp-f d po12 n1, dt n1 pp-f d n1, dt n1 pp-f d n1,
Whereby it must of necessity follovv, that vvithout the fauour of this vniuersall cause, vvhich is all in all, vvee must needs be annihilated to nothing;
Whereby it must of necessity follow, that without the favour of this universal cause, which is all in all, we must needs be annihilated to nothing;
c-crq pn31 vmb pp-f n1 vvi, cst p-acp dt n1 pp-f d j n1, r-crq vbz d p-acp d, pns12 vmb av vbi vvn p-acp pix;
and being nothing, yet remayne such a thing notvvithstāding, as is vvithout him; in death, vvithout life; subsisting, without being; desisting, vvithout dying; in life, neuer ioying; in death, euer dying.
and being nothing, yet remain such a thing notwithstanding, as is without him; in death, without life; subsisting, without being; desisting, without dying; in life, never joying; in death, ever dying.
cc vbg pix, av vvb d dt n1 a-acp, c-acp vbz p-acp pno31; p-acp n1, p-acp n1; vvg, p-acp vbg; vvg, p-acp vvg; p-acp n1, av-x vvg; p-acp n1, av vvg.
The Church is cōpared to the stomacke, because, as the stomacke by altering and concocting the nourishment receyued, feedeth & preserueth the parts of the body:
The Church is compared to the stomach, Because, as the stomach by altering and concocting the nourishment received, feeds & Preserveth the parts of the body:
euen in such sort, as frō out of food in the stomack, the liuer draweth bloud; the hart, spirit; the brayn, sence; the sinewes, strength; the veynes, nourishmēt; the body, life:
even in such sort, as from out of food in the stomach, the liver draws blood; the heart, Spirit; the brain, sense; the sinews, strength; the Veins, nourishment; the body, life:
so out of the food of immortality, which is the word of God, that is in the Church, to euery mēber of Christ, doth the hart draw faith; the wil, obediēce; the vnderstanding, knowledge; the conscience, comfort; the body, immortality; and the soule, all felicity:
so out of the food of immortality, which is the word of God, that is in the Church, to every member of christ, does the heart draw faith; the will, Obedience; the understanding, knowledge; the conscience, Comfort; the body, immortality; and the soul, all felicity:
av av pp-f dt n1 pp-f n1, r-crq vbz dt n1 pp-f np1, cst vbz p-acp dt n1, p-acp d n1 pp-f np1, vdz dt n1 vvb n1; dt n1, n1; dt n1, n1; dt n1, n1; dt n1, n1; cc dt n1, d n1:
and that also, after so rare and stupendious an order, that euen as the stomake, so doeth it quicken, by killing; reuiue, by destroying; grow wise, by foolishnes;
and that also, After so rare and stupendious an order, that even as the stomach, so doth it quicken, by killing; revive, by destroying; grow wise, by foolishness;
cc cst av, c-acp av j cc j dt n1, cst av-j c-acp dt n1, av vdz pn31 vvi, p-acp vvg; vvb, p-acp vvg; vvb j, p-acp n1;
The Neuters are compared vnto lukewarme water, which to a tasting stomack, being receiued, is hurtfull; whiles it remaineth, is grief-ful; & being eiected, is shamefull:
The Neuters Are compared unto lukewarm water, which to a tasting stomach, being received, is hurtful; while it remains, is grief-full; & being ejected, is shameful:
Then, if it be such a wofull thing, as it hath bene declared, for Neuters to be cast out of fauour with the Sonne of God, what is it (I pray you) thus to endure the fiercenesse of his anger? If it be so miserable, to be depriued of the comfort of his goodnesse,
Then, if it be such a woeful thing, as it hath be declared, for Neuters to be cast out of favour with the Son of God, what is it (I pray you) thus to endure the fierceness of his anger? If it be so miserable, to be deprived of the Comfort of his Goodness,
how importable, to beare the heauy wrath of his greatnes? who is to the wicked, in terrour, the God of vengeance; in nature, consuming fire; in wrath, burning ielousie; his face, lightning; his voyce, thunder; his displeasure, death;
how importable, to bear the heavy wrath of his greatness? who is to the wicked, in terror, the God of vengeance; in nature, consuming fire; in wrath, burning jealousy; his face, lightning; his voice, thunder; his displeasure, death;
as the Lord doeth witnesse of himselfe, Deut. 4. & 32. Es. 30. where the mighty terrour of Gods eternall Maiesty is described, to make it knowne, that as the peruersnes of sinners is incorrigible,
as the Lord doth witness of himself, Deuteronomy 4. & 32. Es. 30. where the mighty terror of God's Eternal Majesty is described, to make it known, that as the perverseness of Sinners is incorrigible,
and as Neuters faults are intolerable, so their punishments are vnmeasureable, that so there may be a proportion of iustice betweene their crime, and his doome;
and as Neuters Faults Are intolerable, so their punishments Are unmeasurable, that so there may be a proportion of Justice between their crime, and his doom;
cc c-acp n2 n2 vbr j, av po32 n2 vbr j, cst av pc-acp vmb vbi dt n1 pp-f n1 p-acp po32 n1, cc po31 n1;
Wherefore to conclude, seeing that the wrath of God, is in this fearefull maner reueyled from heauen, against all vngodlines and vnrighteousnes of men,
Wherefore to conclude, seeing that the wrath of God, is in this fearful manner revealed from heaven, against all ungodliness and unrighteousness of men,
c-crq pc-acp vvi, vvg cst dt n1 pp-f np1, vbz p-acp d j n1 vvn p-acp n1, p-acp d n1 cc n1 pp-f n2,
and which obey not the Gospell of our Lord Iesus Christ? Are wee baptized with the spirit and with fire? are we feruent in spirit? lucent in life? ardent in zeale? shining in works? burning in loue? or in the middest of light, remayning in darknes? in the time of truth, abiding in errour? in these dayes of grace, liue still in sinne? nay, are we not cold rather, which euery where preferre pleasure before piety, that we will take no payne, no, not to purchase ioy? which esteeme of gayne so much aboue godlines, that we wil take no losse, no, not to win heauen, in whō all affections grow so cold, in respect of Lady Money, that for her loue, men are brought euen vniuersally to be vniust to their owne neighbours; vnfaithfull to their owne friends; vnkinde to their owne kinne; vnnaturall to their owne parents; vntrusty to their owne Country; vntrue to their owne Prince; impious to their owne God; mercilesse to all others;
and which obey not the Gospel of our Lord Iesus christ? are we baptised with the Spirit and with fire? Are we fervent in Spirit? lucent in life? Ardent in zeal? shining in works? burning in love? or in the midst of Light, remaining in darkness? in the time of truth, abiding in error? in these days of grace, live still in sin? nay, Are we not cold rather, which every where prefer pleasure before piety, that we will take no pain, no, not to purchase joy? which esteem of gain so much above godliness, that we will take no loss, no, not to win heaven, in whom all affections grow so cold, in respect of Lady Money, that for her love, men Are brought even universally to be unjust to their own neighbours; unfaithful to their own Friends; unkind to their own kin; unnatural to their own Parents; untrusty to their own Country; untrue to their own Prince; impious to their own God; merciless to all Others;
cc r-crq vvi xx dt n1 pp-f po12 n1 np1 np1? vbr pns12 vvn p-acp dt n1 cc p-acp n1? vbr pns12 j p-acp n1? j p-acp n1? j p-acp n1? vvg p-acp n2? vvg p-acp n1? cc p-acp dt n1 pp-f n1, vvg p-acp n1? p-acp dt n1 pp-f n1, vvg p-acp n1? p-acp d n2 pp-f n1, vvb av p-acp n1? uh-x, vbr pns12 xx j-jn av, r-crq d c-crq vvb n1 p-acp n1, cst pns12 vmb vvi dx n1, uh-dx, xx pc-acp vvi n1? r-crq n1 pp-f n1 av av-d p-acp n1, cst pns12 vmb vvi dx n1, uh-dx, xx pc-acp vvi n1, p-acp ro-crq d n2 vvb av j-jn, p-acp n1 pp-f n1 n1, cst p-acp po31 n1, n2 vbr vvn av av-j pc-acp vbi j p-acp po32 d n2; j p-acp po32 d n2; j p-acp po32 d n1; j p-acp po32 d n2; j p-acp po32 d n1; j p-acp po32 d n1; j p-acp po32 d n1; j p-acp d n2-jn;
If this bee true (beloued) whereof should I first complayne? Of our vngratefulnesse? or our vngodlinesse? Our vngratefulnesse, that whereas God hath made our Countrey, especially this City, a City of visions, a Sanctuary of Nations, a Crowne and Ioy of all Lands, that after so many graces and kindnesses towards vs, wee should bee towards him,
If this be true (Beloved) whereof should I First complain? Of our ungratefulness? or our ungodliness? Our ungratefulness, that whereas God hath made our Country, especially this city, a city of visions, a Sanctuary of nations, a Crown and Joy of all Lands, that After so many graces and Kindnesses towards us, we should be towards him,
cs d vbb j (j) c-crq vmd pns11 ord vvi? pp-f po12 n1? cc po12 n1? np1 n1, cst cs np1 vhz vvn po12 n1, av-j d n1, dt n1 pp-f n2, dt n1 pp-f n2, dt n1 cc n1 pp-f d n2, cst p-acp av d n2 cc n2 p-acp pno12, pns12 vmd vbi p-acp pno31,
& this defiling of our selues with all vice? Hath the Lord therefore giuen vs the diuinenesse of his truth, goodnes of peace, greatnes of plenty, sweetnes of health, brightnes of honor, that we liuing in tranquility, in safety, in security, should misspend our liues in all licenciousnes and voluptuousnes of pleasure;
& this defiling of our selves with all vice? Hath the Lord Therefore given us the divineness of his truth, Goodness of peace, greatness of plenty, sweetness of health, brightness of honour, that we living in tranquillity, in safety, in security, should misspend our lives in all licenciousnes and voluptuousness of pleasure;
cc d n-vvg pp-f po12 n2 p-acp d n1? vhz dt n1 av vvn pno12 dt n1 pp-f po31 n1, n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, cst pns12 vvg p-acp n1, p-acp n1, p-acp n1, vmd vvi po12 n2 p-acp d n1 cc n1 pp-f n1;
after so long preaching of the Gospel, to be a great part counterfets of holinesse, serpents of wilinesse, Satans of wickednes, monsters of vglinesse, & dung-hils of filthinesse?
After so long preaching of the Gospel, to be a great part counterfeits of holiness, Serpents of wiliness, Satan of wickedness, monsters of ugliness, & dunghills of filthiness?
Oh, how often hath the Lord admonished vs of these monstrous and prodigious behauiours, by monsters and prodigies of the land? How often hath hee threatned by Commets & signes from heauen? And yet we still remayne more dead & sencelesse then the earth:
O, how often hath the Lord admonished us of these monstrous and prodigious behaviours, by monsters and prodigies of the land? How often hath he threatened by Comets & Signs from heaven? And yet we still remain more dead & senseless then the earth:
uh, q-crq av vhz dt n1 vvd pno12 pp-f d j cc j n2, p-acp n2 cc n2 pp-f dt n1? uh-crq av vhz pns31 vvn p-acp n2 cc n2 p-acp n1? cc av pns12 av vvi av-dc j cc j cs dt n1:
nay the dead and sencelesse earth hath generally quaked, yet we haue neuer bene abashed; the great & mighty waters haue started backe, and changed the course of the streames,
nay the dead and senseless earth hath generally quaked, yet we have never be abashed; the great & mighty waters have started back, and changed the course of the streams,
uh-x dt j cc j n1 vhz av-j vvn, av pns12 vhb av-x vbn vvn; dt j cc j n2 vhb vvn av, cc vvd dt n1 pp-f dt n2,
nor perswade vs by his trueth, nor make vs heedfull by his warning, nor fearefull by threatning, what shall become of vs? Are wee better then the Laodiceans? or will God spare vs, that hath so grieuously punished them? Nay rather,
nor persuade us by his truth, nor make us heedful by his warning, nor fearful by threatening, what shall become of us? are we better then the Laodiceans? or will God spare us, that hath so grievously punished them? Nay rather,
All these Churches of Asia there mentioned, the many and mighty kingdomes of Greece, with the late noble Realmes of Hungary and Liuonia, may at this day be spectacles of calamity, to forewarne vs, if wee bee wise;
All these Churches of Asia there mentioned, the many and mighty kingdoms of Greece, with the late noble Realms of Hungary and Livonia, may At this day be spectacles of calamity, to forewarn us, if we be wise;
d d n2 pp-f np1 a-acp vvn, dt d cc j n2 pp-f np1, p-acp dt j j n2 pp-f np1 cc np1, vmb p-acp d n1 vbb n2 pp-f n1, pc-acp vvi pno12, cs pns12 vbb j;
who, because they trode vnder foot the eternall verity of the Saints of God, by their filthy life, are now trodden themselues vnder foot, by the filthy Turke,
who, Because they trodden under foot the Eternal verity of the Saints of God, by their filthy life, Are now trodden themselves under foot, by the filthy Turk,
And the more that his loue hath beene towards vs, the more will his wrath bee, to recompence the greatnesse of benefits, with the greatnes of punishments,
And the more that his love hath been towards us, the more will his wrath be, to recompense the greatness of benefits, with the greatness of punishments,
that wee passing the tyme of this our pilgrimage in his feare, may passe the rest of the time in his ioy, to the prayse of the glory and rich grace, which hee hath towards vs in IESVS CHRIST.
that we passing the time of this our pilgrimage in his Fear, may pass the rest of the time in his joy, to the praise of the glory and rich grace, which he hath towards us in JESUS CHRIST.
To whome, with the Father, and the holy Spirit, three Persons and one God, bee ascribed all honour and glory, prayse and thanksgiuing, for euer and euer. Amen. FINIS.
To whom, with the Father, and the holy Spirit, three Persons and one God, be ascribed all honour and glory, praise and thanksgiving, for ever and ever. Amen. FINIS.
p-acp ro-crq, p-acp dt n1, cc dt j n1, crd n2 cc crd np1, vbb vvn d n1 cc n1, n1 cc n1, c-acp av cc av. uh-n. fw-la.
