A golden trumpet, to rowse vp a drowsie magistrate: or, A patterne for a governors practise drawne from Christs comming to, beholding of, and weeping ouer Hierusalem. As it was founded at Pauls Crosse the 1. of Aprill, 1624. By Iohn Lawrence preacher of the word of God in the citie of London.
RIght Honourable, Right Worshipfull, and welbeloued friends, I am here presented by the hand of the Lord vpon this eminent place, or place of eminency;
RIght Honourable, Right Worshipful, and well-beloved Friends, I am Here presented by the hand of the Lord upon this eminent place, or place of eminency;
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or deepe diuing iudgements could set vpon it, and all because I want the vigilancy of Gregorie, the heauenly gifts of Theodosius, the diuine spirit of Ambrose, the golden mouth of Chrysostome, the sweet veine of Lactantius, and the shining stile of Fulgentius: yea what not? For I haue nothing of my selfe, my sufficiency is of God:
or deep diving Judgments could Set upon it, and all Because I want the vigilancy of Gregory, the heavenly Gifts of Theodosius, the divine Spirit of Ambrose, the golden Mouth of Chrysostom, the sweet vein of Lactantius, and the shining style of Fulgentius: yea what not? For I have nothing of my self, my sufficiency is of God:
These words (Right Honourable) which are read this day in your eares, is part of the relation of Christs progresse to Hierusalem, or as I may truly tearme it, a milde, meeke, gentle, louing,
These words (Right Honourable) which Are read this day in your ears, is part of the Relation of Christ progress to Jerusalem, or as I may truly term it, a mild, meek, gentle, loving,
and merciful visitation, which he came to hold in Hierusalem, the NONLATINALPHABET of the Iewes: for Christ being a Priest for euer, after the order of Melchisedecke, had an Episcopall dignitie conferred vpon him by God the Father,
and merciful Visitation, which he Come to hold in Jerusalem, the of the Iewes: for christ being a Priest for ever, After the order of Melchizedek, had an Episcopal dignity conferred upon him by God the Father,
therefore his labours did not onely consist in preaching, (which is the dutie of euery one that beares the title of Presbyter ) but also in executing all other things that onely remaine to a Bishop,
Therefore his labours did not only consist in preaching, (which is the duty of every one that bears the title of Presbyter) but also in executing all other things that only remain to a Bishop,
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and ought not to be performed by any, but by such as haue an Episcopall dignitie conferred vpon them, of which this is one, viz. Once or twice a yeare to hold a Visitation within the limited Diocesse, whereby the abuses in the Ministery might be reformed, Church orders better obserued and performed.
and ought not to be performed by any, but by such as have an Episcopal dignity conferred upon them, of which this is one, viz. Once or twice a year to hold a Visitation within the limited Diocese, whereby the Abuses in the Ministry might be reformed, Church order better observed and performed.
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THese three may fitly bee compared to Peters three Tabernacles, which he would haue built at the Transfiguration of Christ, and each is full of comfort,
THese three may fitly be compared to Peter's three Tabernacles, which he would have built At the Transfiguration of christ, and each is full of Comfort,
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The third is made in the forme of a Solitarie closet, hung round with mourning; wherein we haue Christ lamenting for Hierusalem: NONLATINALPHABET, and he wept ouer it.
The third is made in the Form of a Solitary closet, hung round with mourning; wherein we have christ lamenting for Jerusalem:, and he wept over it.
his weeping is produced by his beholding; his beholding is produced by his comming. For had he not drawne neere, he neither could haue beheld nor wept as man,
his weeping is produced by his beholding; his beholding is produced by his coming. For had he not drawn near, he neither could have beheld nor wept as man,
For his comming begets a beholding, and his beholding their miserable fashion inforceth abundant teares of compassion, to distill from his heauenly eies:
For his coming begets a beholding, and his beholding their miserable fashion enforceth abundant tears of compassion, to distil from his heavenly eyes:
First, behold him in his Appropinquation: Secondly, behold him in his deepe Contemplation: Thirdly, behold him in his great Compassion: which three may inforce attention with your eares, Meditation in your hearts.
First, behold him in his Appropinquation: Secondly, behold him in his deep Contemplation: Thirdly, behold him in his great Compassion: which three may enforce attention with your ears, Meditation in your hearts.
It hath beene an ancient saying, or the saying of the Ancients, that there are three things which will moue attention, to wit, the Author, if he be famous;
It hath been an ancient saying, or the saying of the Ancients, that there Are three things which will move attention, to wit, the Author, if he be famous;
all which three doe meet and concurre in this my Text. For the first, the Author of these words is more famous than all men, being as he is indeed, the very Sonne of God:
all which three doe meet and concur in this my Text. For the First, the Author of these words is more famous than all men, being as he is indeed, the very Son of God:
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So I say to you, What came you hither to see? or rather to heare? why haue you left your owne houses, to present your selues in this publique place of meeting,
So I say to you, What Come you hither to see? or rather to hear? why have you left your own houses, to present your selves in this public place of meeting,
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for if you looke for strange things from these words, or contentable matter from this Text, you may bee deceiued as Iacob was, who whilest he dreamt of beautifull Rachel, found nothing but a bleare eied Leah. If I study to please man, I am not the seruant of Christ.
for if you look for strange things from these words, or contentable matter from this Text, you may be deceived as Iacob was, who whilst he dreamed of beautiful Rachel, found nothing but a blear eyed Leah. If I study to please man, I am not the servant of christ.
yet to purge the minde from secret censures, and the heart from misconceiuing thoughts, let mee request you to goe faire and easily along with me, till we arriue at our hoped hauen;
yet to purge the mind from secret censures, and the heart from misconceiving thoughts, let me request you to go fair and Easily along with me, till we arrive At our hoped Haven;
If any thing bee so vnhappy, as to distaste the spirituall, pardon mee, and thinke my time of preparation but small, to prouide my selfe fitting with such short warning, for so iudicious an Auditory.
If any thing be so unhappy, as to distaste the spiritual, pardon me, and think my time of preparation but small, to provide my self fitting with such short warning, for so judicious an Auditory.
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Thus then as God shall assist me, time and strength permit me, and your Christian patience suffer me, I doe begin: and first of his Appropinquation. NONLATINALPHABET, And as he drew neere:
Thus then as God shall assist me, time and strength permit me, and your Christian patience suffer me, I do begin: and First of his Appropinquation., And as he drew near:
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First, his Appropinquation implies his absence; for how can it be said, he drew neere the Citie, vnlesse he were first absent from the Citie? but he was (at this time) absent from the Citie; therefore it is said, he drew neere vnto the Citie:
First, his Appropinquation Implies his absence; for how can it be said, he drew near the city, unless he were First absent from the city? but he was (At this time) absent from the city; Therefore it is said, he drew near unto the city:
It is true, the Lord filleth heauen and earth, and the Propheticall Dauid doth acknowledge as much, how that a man can flie into no place where the Lord is not present:
It is true, the Lord fills heaven and earth, and the Prophetical David does acknowledge as much, how that a man can fly into no place where the Lord is not present:
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his humane Nature onely remaines in heauen, Sitting at the right hand of God in the glory of the Father, and there shall sit till his second comming in the Clouds to iudgement.
his humane Nature only remains in heaven, Sitting At the right hand of God in the glory of the Father, and there shall fit till his second coming in the Clouds to judgement.
By this presence, he is with Cain to affright him, with Iudas to confound him, with Saul to vex him, with Balshazer to amaze him, with all the wicked to terrifie and ouerthrow them for euer.
By this presence, he is with Cain to affright him, with Iudas to confound him, with Saul to vex him, with Balshazer to amaze him, with all the wicked to terrify and overthrow them for ever.
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The second spirituall presence is speciall presence, called in Scripture, the loue of God, or the fauour of God, and thus he is present with his Elect and none else.
The second spiritual presence is special presence, called in Scripture, the love of God, or the favour of God, and thus he is present with his Elect and none Else.
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When Abraham made a request for Ismael, it was onely that the Lord would suffer him to liue in his presence, that is, in his fauour and loue, but this presence, none that are wicked can attaine vnto.
When Abraham made a request for Ishmael, it was only that the Lord would suffer him to live in his presence, that is, in his favour and love, but this presence, none that Are wicked can attain unto.
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for these Iewes did reiect him, both in his owne person, and in the person of his Prophets, continually refusing those which were sent vnto them for their owne good, therefore it was iust with God to leaue them destitute of his speciall presence,
for these Iewes did reject him, both in his own person, and in the person of his prophets, continually refusing those which were sent unto them for their own good, Therefore it was just with God to leave them destitute of his special presence,
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Then should his speciall presence remaine amongst many Reprobates, for those which haue not the feare of God before their eies, can many times get his ordinances,
Then should his special presence remain among many Reprobates, for those which have not the Fear of God before their eyes, can many times get his ordinances,
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If it haue turned vs ouer to a better Tutor, it selfe hath no more to doe with vs, being only but a Schoole-master, to send vs to Christ, but as for that Law which Christ brought, the Iewes wanted,
If it have turned us over to a better Tutor, it self hath no more to do with us, being only but a Schoolmaster, to send us to christ, but as for that Law which christ brought, the Iewes wanted,
then let not Rome boast too much of her holinesse and outward flourishing estate, let her neuer say, I am a Queene and shall see no mourning, for since the bloud of all the Prophets are onely found in her, her fall shall come suddenly:
then let not Room boast too much of her holiness and outward flourishing estate, let her never say, I am a Queen and shall see no mourning, for since the blood of all the prophets Are only found in her, her fallen shall come suddenly:
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If iudgement beginne at the house of God, where shall the wicked and vngodly appeare? if God deale thus with a greene tree, what shall become of the dry? If the Iewes so smart, Gods eldest sons, what shall the Gentiles looke for, his youngest seruants? Surely, sinne cannot goe long vnpunished,
If judgement begin At the house of God, where shall the wicked and ungodly appear? if God deal thus with a green tree, what shall become of the dry? If the Iewes so smart, God's eldest Sons, what shall the Gentiles look for, his youngest Servants? Surely, sin cannot go long unpunished,
for Saint Augustine in his Booke of 50. Homilies, Homily 21. saith that Iustitia est, vt puniat peccatum, It is a part of Gods Iustice to punish sinne,
for Saint Augustine in his Book of 50. Homilies, Homily 21. Says that Iustitia est, vt puniat peccatum, It is a part of God's justice to Punish sin,
than to depriue the sinner of his speciall presence, and that first because his presence is a Cities protection: For if the Lord keepe not the City, the watchman wake•h but in vaine;
than to deprive the sinner of his special presence, and that First Because his presence is a Cities protection: For if the Lord keep not the city, the watchman wake•h but in vain;
Secondly, his presence is a Cities direction: For as the wise men were led from the East to Bethelem by a Starre; so are those people where Christ remaines, led from nature to grace, from sinne to sincerity, from bad to good, from good to better;
Secondly, his presence is a Cities direction: For as the wise men were led from the East to bethlehem by a Star; so Are those people where christ remains, led from nature to grace, from sin to sincerity, from bad to good, from good to better;
if they direct but their course to that hauen whereunto Christ will guide them. Thirdly, his presence is a Cities Instruction: For as the Sunne discouers all darke places,
if they Direct but their course to that Haven whereunto christ will guide them. Thirdly, his presence is a Cities Instruction: For as the Sun discovers all dark places,
and chase away the foggy mists of sinne and superstition from the heart, filling the ignorant with knowledge, the simple with vnderstanding, and all with grace.
and chase away the foggy mists of sin and Superstition from the heart, filling the ignorant with knowledge, the simple with understanding, and all with grace.
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See what benefit these or any of these is to a Nation, a Family, or a priuate person, the same benefit is Christ, where his speciall presence remaines,
See what benefit these or any of these is to a nation, a Family, or a private person, the same benefit is christ, where his special presence remains,
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for he is a Sword to defend vs, Water to wash vs, Milke to nourish vs, Wine to reioyce vs, a Treasure to enrich vs, a Salue to heale vs, a Physician to cure vs, a Garment to cloath vs, a Shepherd to feede vs, a Bridegroome to marry vs, a Crowne to honour vs, a Pearle to decke vs, a King to gouerne vs,
for he is a Sword to defend us, Water to wash us, Milk to nourish us, Wine to rejoice us, a Treasure to enrich us, a Salve to heal us, a physician to cure us, a Garment to cloth us, a Shepherd to feed us, a Bridegroom to marry us, a Crown to honour us, a Pearl to deck us, a King to govern us,
and a Key to open and vnlocke Heauen gates vnto vs. What shall I say? but onely as a man rauished, cry from the bottome of my soule, O happy and blessed be the people that haue the Lord for their God;
and a Key to open and unlock Heaven gates unto us What shall I say? but only as a man ravished, cry from the bottom of my soul, Oh happy and blessed be the people that have the Lord for their God;
Contrariwise, where Christs presence is departed, to that people I may say, O miserable and vnhappy men and women, good had it beene for you you had neuer beene borne,
Contrariwise, where Christ presence is departed, to that people I may say, Oh miserable and unhappy men and women, good had it been for you you had never been born,
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for that place which is destitute of the presence of Christ, may complaine as sometimes Martha did to our Sauiour, Lord if thou hadst beene here, our brother LaZarus had not beene dead:
for that place which is destitute of the presence of christ, may complain as sometime Martha did to our Saviour, Lord if thou Hadst been Here, our brother LaZarus had not been dead:
So if thy presence had still remained with vs, our Kingdome had not beene wasted, Magistrates not corrupted, Lawes not violated, Lawyers not bribed, Faith and Vertue not banished, Ministers mouthes not stopped,
So if thy presence had still remained with us, our Kingdom had not been wasted, Magistrates not corrupted, Laws not violated, Lawyers not bribed, Faith and Virtue not banished, Ministers mouths not stopped,
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To conclude, I leaue this branch with a word of exhortation, beseeching you so to entertaine Christ though not in himselfe (for that is impossible, seeing his body only remaines in Heauen) yet in his members, that hee neuer may finde any iust cause of departing from vs. I dare boldly say,
To conclude, I leave this branch with a word of exhortation, beseeching you so to entertain christ though not in himself (for that is impossible, seeing his body only remains in Heaven) yet in his members, that he never may find any just cause of departing from us I Dare boldly say,
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for iniquity growes so fast, that it hath couered the whole Land, yet who doth seeke to cut it downe? neither is there but few (if any) that stands in the gap to intreat the Lord for vs;
for iniquity grows so fast, that it hath covered the Whole Land, yet who does seek to Cut it down? neither is there but few (if any) that Stands in the gap to entreat the Lord for us;
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had it not beene more of his goodnesse than of our kindnesse, London had long since beene left as Sodome, and rak't vp in Ashes like to Gomorra: For how is his Name blasphemed, his Sabbaths profaned, his Word contemned, his Sacraments neglected, his Ministers despised, his Children derided, his holy Spirit grieued by many sinnes, which I will not say are publikely maintained,
had it not been more of his Goodness than of our kindness, London had long since been left as Sodom, and raked up in Ashes like to Gomorra: For how is his Name blasphemed, his Sabbaths profaned, his Word contemned, his Sacraments neglected, his Ministers despised, his Children derided, his holy Spirit grieved by many Sins, which I will not say Are publicly maintained,
when he rides or goes to any place in his humane body and soule, and thus he drew neere at this time to Hierusalem: for his body was carried on the backe of a silly Asse, which he sent his Disciples to borrow at the hand of a certaine Farmer.
when he rides or Goes to any place in his humane body and soul, and thus he drew near At this time to Jerusalem: for his body was carried on the back of a silly Ass, which he sent his Disciples to borrow At the hand of a certain Farmer.
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Secondly, he drawes neere Spiritually, and that in loue or affection. Thus also he may be said to draw neere to Hierusalem; for this iourney was not onely pedibus, sed affectibus, not by the motion of the feet, but of the affections;
Secondly, he draws near Spiritually, and that in love or affection. Thus also he may be said to draw near to Jerusalem; for this journey was not only pedibus, sed affectibus, not by the motion of the feet, but of the affections;
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When he begins to worke by his holy Spirit, Faith, Repentance, and Sanctification in the hearts of a Nation, he may bee said to draw neere that people:
When he begins to work by his holy Spirit, Faith, Repentance, and Sanctification in the hearts of a nation, he may be said to draw near that people:
and herein hath he expressed his wonderfull loue, by which hee would faine ouercome our ingratitude, in that he refuses not to draw neere to miserable sinners.
and herein hath he expressed his wonderful love, by which he would feign overcome our ingratitude, in that he refuses not to draw near to miserable Sinners.
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Thirdly, they were professed, nay protested enemies, for surely in their hearts they had vowed to kill him, else would they not haue spread so many nets to take him:
Thirdly, they were professed, nay protested enemies, for surely in their hearts they had vowed to kill him, Else would they not have spread so many nets to take him:
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Hath he dealt thus alone with them, vtterly refusing all other people? or was his affection so set vpon the Iewes, that the Gentiles could not taste the sweetnesse of his loue? Oh no! For as he dealt with them,
Hath he dealt thus alone with them, utterly refusing all other people? or was his affection so Set upon the Iewes, that the Gentiles could not taste the sweetness of his love? O no! For as he dealt with them,
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and the fearefull drum of terrible threatning (Fire and Fagot) was strucke vp, the shrill Trumpet of mournefull lamentation was heard in euery corner, Rachel weeping for her children, and would not bee comforted.
and the fearful drum of terrible threatening (Fire and Faggot) was struck up, the shrill Trumpet of mournful lamentation was herd in every corner, Rachel weeping for her children, and would not be comforted.
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The pale grim Sergeant Death, was met in euery street, who neither spared nor pittied young nor old, man nor woman, rich nor poore, infant nor suckling,
The pale grim sergeant Death, was met in every street, who neither spared nor pitied young nor old, man nor woman, rich nor poor, infant nor suckling,
For he is now arriued at the palace of our soules, he is alreadie come to the gates of our affections, and now stands knocking at the doore of our hearts with the hammer of his sacred word:
For he is now arrived At the palace of our Souls, he is already come to the gates of our affections, and now Stands knocking At the door of our hearts with the hammer of his sacred word:
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for affliction is the rod which hee euer holds in his hand, to correct his children withall, needs therefore must he come very neere when he laies this rod vpon the bodies of his people.
for affliction is the rod which he ever holds in his hand, to correct his children withal, needs Therefore must he come very near when he lays this rod upon the bodies of his people.
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Dauid when he hid him from Saul; & this the Lord confesseth by the mouth of his holy Prophet, saying, When thou passest thorow the waters, I will be with thee,
David when he hid him from Saul; & this the Lord Confesses by the Mouth of his holy Prophet, saying, When thou passest thorough the waters, I will be with thee,
so if our minds (which are more heauier than lead) be eleuated and lifted vp towards heauen, our hearts which by nature delighteth in nothing but euil, doe now begin to thirst after godlinesse, we may be sure Christ is not far from vs.
so if our minds (which Are more Heavier than led) be elevated and lifted up towards heaven, our hearts which by nature delights in nothing but evil, do now begin to thirst After godliness, we may be sure christ is not Far from us
For what creature mouing or growing vpon the earth shall not taste of death, for the holy Apostle saith, It is appointed vnto all men once to die, and after that comes the iudgement.
For what creature moving or growing upon the earth shall not taste of death, for the holy Apostle Says, It is appointed unto all men once to die, and After that comes the judgement.
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We must not with Adam runne to hide our selues in the bushes, nor with Ionas flie to Tarsish, couering our selues in the keele of a ship from the presence of the Lord, nor with Peter desiring him to depart from vs, because wee are sinfull men;
We must not with Adam run to hide our selves in the Bushes, nor with Ionas fly to Tarsish, covering our selves in the keel of a ship from the presence of the Lord, nor with Peter desiring him to depart from us, Because we Are sinful men;
but with that woman which had the bloudy issue, striue to come so neere him as that wee touch, not only his garment, but flesh and spirit also, if it be possible.
but with that woman which had the bloody issue, strive to come so near him as that we touch, not only his garment, but Flesh and Spirit also, if it be possible.
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for if he draw neere to vs in mercie, we much more ought to draw neere to him because of misery, & with speed run to the Throne of grace, that we may receiue mercy and finde grace, not so much with the feet of our bodies as of our soules;
for if he draw near to us in mercy, we much more ought to draw near to him Because of misery, & with speed run to the Throne of grace, that we may receive mercy and find grace, not so much with the feet of our bodies as of our Souls;
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as first, when we flie to him by earnest and hearty prayer, for true prayer is the wings of the soule, by which we mount aloft into the presence of the Lord, soaring towards the Heauens, where the soules conuersation remaines.
as First, when we fly to him by earnest and hearty prayer, for true prayer is the wings of the soul, by which we mount aloft into the presence of the Lord, soaring towards the Heavens, where the Souls Conversation remains.
for by his word he confers with our soules, as it were face to face (only setting the brightnes of his glory aside, which no mortall eie hath or can endure to behold) publishing & divulging to the sons of men, what he would haue done & left vndone in this world:
for by his word he confers with our Souls, as it were face to face (only setting the brightness of his glory aside, which no Mortal eye hath or can endure to behold) publishing & divulging to the Sons of men, what he would have done & left undone in this world:
Thirdly, we draw neere vnto God by often receiuing his Sacraments, for when wee partake of those heauenly mysteries, wee either lodge in his armes or leane on his bosome.
Thirdly, we draw near unto God by often receiving his Sacraments, for when we partake of those heavenly Mysteres, we either lodge in his arms or lean on his bosom.
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Sixthly and lastly, we draw neere vnto Christ by our conuersion, for the worke of regeneration brings vs into the house of Christ, makes vs one of his Family, his Brethren, his Sisters, his Mothers, his Friends, his Kinsfolke, his Children, his Seruants;
Sixthly and lastly, we draw near unto christ by our conversion, for the work of regeneration brings us into the house of christ, makes us one of his Family, his Brothers, his Sisters, his Mother's, his Friends, his Kinsfolk, his Children, his Servants;
Secondly, if Christ draw neere vnto vs, it is our part and duty to make prouision for his entertainment, that when he comes, hee may not finde bare walls; I meane a barren heart.
Secondly, if christ draw near unto us, it is our part and duty to make provision for his entertainment, that when he comes, he may not find bore walls; I mean a barren heart.
yet with the same Iewes soone after, straine our notes to another tune, NONLATINALPHABET, If thou bee the Sonne of God come downe from the Crosse, saue thy selfe and others;
yet with the same Iewes soon After, strain our notes to Another tune,, If thou be the Son of God come down from the Cross, save thy self and Others;
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When Christ came to Marthaes house, there he did feast, & now he comes to vs, shall we make him fast? then soone shall we starue our Sauiour from our soules.
When christ Come to Martha's house, there he did feast, & now he comes to us, shall we make him fast? then soon shall we starve our Saviour from our Souls.
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Publicans and sinners could, and did make prouision for his entertainment, shall we be worse then they? O no, farre be that from vs, that Christ should finde such curtesies from his enemies,
Publicans and Sinners could, and did make provision for his entertainment, shall we be Worse then they? O no, Far be that from us, that christ should find such courtesies from his enemies,
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therefore since Christ drawes neere to vs, let vs with courteous Abraham runne into our Tents, I meane into our hearts, with the feet of zeale and loue,
Therefore since christ draws near to us, let us with courteous Abraham run into our Tents, I mean into our hearts, with the feet of zeal and love,
The Bridegroome of Galile did but once inuite him, and he turned Water into Wine. Abraham did but receiue the Angels into his house, and had a sonne bestowed vpon him.
The Bridegroom of Galilee did but once invite him, and he turned Water into Wine. Abraham did but receive the Angels into his house, and had a son bestowed upon him.
what do you thinke you shall haue for receiuing the substance? As Isaac therefore kissed Iacob, saying, The sauour of my sonne is as the the sauour of a field which the Lord hath blessed.
what do you think you shall have for receiving the substance? As Isaac Therefore kissed Iacob, saying, The savour of my son is as the the savour of a field which the Lord hath blessed.
For why should any soule feare when Christ absents himselfe, since it is but for a time? A little while (saith the Lord) in mine anger haue I hid my face from thee,
For why should any soul Fear when christ absents himself, since it is but for a time? A little while (Says the Lord) in mine anger have I hid my face from thee,
What a case was Ieremy in, when he cursed and fretted, wishing he had neuer beene, or that he had beene slaine after his first entrance into the world? What a case was Elias in when he cried;
What a case was Ieremy in, when he cursed and fretted, wishing he had never been, or that he had been slain After his First Entrance into the world? What a case was Elias in when he cried;
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It is enough Lord, take away my soule? What a case was Peter in when he went from Christ and wept bitterly, to come again to Christ? What a case was Paul in,
It is enough Lord, take away my soul? What a case was Peter in when he went from christ and wept bitterly, to come again to christ? What a case was Paul in,
now leaue and forsake thee? Oh no! It is impossible, for hee will not absent himselfe for euer, neither will hee vtterly forsake the people of his owne pasture.
now leave and forsake thee? O no! It is impossible, for he will not absent himself for ever, neither will he utterly forsake the people of his own pasture.
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Let this comfort therefore euen melt thee with kindnesse towards thy God, and cause thee to say with Dauid, What shall I render vnto the Lord for all his benefits towards me, I will take the Cup of saluation,
Let this Comfort Therefore even melt thee with kindness towards thy God, and cause thee to say with David, What shall I render unto the Lord for all his benefits towards me, I will take the Cup of salvation,
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The third roome in this Tabernacle or Branch, proceeding from his Appropinquation, is Diligentia; or as more properly we may tearme it (labour.) For a iourney cannot be taken in hand without great diligence and labour,
The third room in this Tabernacle or Branch, proceeding from his Appropinquation, is Diligentia; or as more properly we may term it (labour.) For a journey cannot be taken in hand without great diligence and labour,
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And surely thus it was with our Sauiour, for as man he was subiect to all those passions belonging to man, being like vs in all things, sinne onely excepted, yet he continues his iourney, drawing neere to Hierusalem, as one regarding no paine, fearing no labour, respecting no profit;
And surely thus it was with our Saviour, for as man he was Subject to all those passion belonging to man, being like us in all things, sin only excepted, yet he continues his journey, drawing near to Jerusalem, as one regarding no pain, fearing no labour, respecting no profit;
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The Iewes can loue Iesus, so long as he will cure their diseases, feed heir bodies, and restore their Kingdome: but when he preaches against the Scribes and Pharises, calling them Hypocrites,
The Iewes can love Iesus, so long as he will cure their diseases, feed heir bodies, and restore their Kingdom: but when he Preaches against the Scribes and Pharisees, calling them Hypocrites,
Our loue may sparkle very high, and our patience may drinke vp many yeares, but the highest sparkle of our loue, could it mount as high as the loue of Ionathan to Dauid, whose Loue surpassed the loue of women, yet could it not reach the middle region of Christs loue;
Our love may sparkle very high, and our patience may drink up many Years, but the highest sparkle of our love, could it mount as high as the love of Ionathan to David, whose Love surpassed the love of women, yet could it not reach the middle region of Christ love;
from North to South, to come to him, as he doth to come to vs? If it were to goe to profit or pleasure neuer so farre, we could be well contented to vndergoe all the labour and paines such a iourney casts vpon the body:
from North to South, to come to him, as he does to come to us? If it were to go to profit or pleasure never so Far, we could be well contented to undergo all the labour and pains such a journey Cast upon the body:
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so backward and auerse are we by nature to all goodnesse. Christ tels vs, saying; No man can come vnto me, vnlesse the Father which hath sent me draw him:
so backward and averse Are we by nature to all Goodness. christ tells us, saying; No man can come unto me, unless the Father which hath sent me draw him:
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therefore arraigne thy selfe by this Indictment at the barre of Gods Grace, make an humble confession of thy owne backwardnesse to any goodnesse, crauing mercy at the hands of him that is rich in mercy,
Therefore arraign thy self by this Indictment At the bar of God's Grace, make an humble Confessi of thy own backwardness to any Goodness, craving mercy At the hands of him that is rich in mercy,
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Our second Tabernacle, as you heard in our diuision, seemeth to bee made in the forme of a Watch-tower, wherein we haue Christ viewing Hierusalem, NONLATINALPHABET, he beheld the Citie. This body or bole like vnto the former, sends forth three branches:
Our second Tabernacle, as you herd in our division, seems to be made in the Form of a Watchtower, wherein we have christ viewing Jerusalem,, he beheld the city. This body or bole like unto the former, sends forth three branches:
or this Tabernacle hath three roomes. The first is the Contemplation it selfe, NONLATINALPHABET, he beheld. The second is the Obiect, NONLATINALPHABET, a Citie.
or this Tabernacle hath three rooms. The First is the Contemplation it self,, he beheld. The second is the Object,, a city.
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He lookt at this time vpon her Bulwarkes, her Towers, her strong walls and fortifications: He saw her curious buildings, rich pauings, ancient monuments, spacious streets;
He looked At this time upon her Bulwarks, her Towers, her strong walls and fortifications: He saw her curious buildings, rich pavings, ancient monuments, spacious streets;
hee beheld the old sitting, the young playing, the maids dauncing, the Merchants trafficking, the greedy scraping, the profane spending, the prodigall wasting;
he beheld the old sitting, the young playing, the maids dancing, the Merchant's trafficking, the greedy scraping, the profane spending, the prodigal wasting;
for if he contemplate our miseries, how gracious doth he intend to be to our soules? Neuer did the beames of his glistering eies reflect vpon any obiect,
for if he contemplate our misery's, how gracious does he intend to be to our Souls? Never did the beams of his glistering eyes reflect upon any Object,
yet he vouchsafes to view them once againe, so vnwilling hee was to leaue them: euen Louer like, who is loth to take any deniall, if tongue, eies, hands, workes,
yet he vouchsafes to view them once again, so unwilling he was to leave them: even Lover like, who is loath to take any denial, if tongue, eyes, hands, works,
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no sooner did he looke vpon Matthew, but raised him from the table of Custome. Hee did but glance his eie vpon Zaccheus, and it brought him downe hastily, causing him to receiue Christ ioyfully. In telling Nathaniel how he saw him vnder the Fig tree, made him confesse hee was the Sonne of God: In but once looking backe vpon Peter, hee was driuen hastily from sinne, to weepe bitterly for sinne. Many more examples might be produced, but this is sufficient:
no sooner did he look upon Matthew, but raised him from the table of Custom. He did but glance his eye upon Zacchaeus, and it brought him down hastily, causing him to receive christ joyfully. In telling Nathaniel how he saw him under the Fig tree, made him confess he was the Son of God: In but once looking back upon Peter, he was driven hastily from sin, to weep bitterly for sin. Many more Examples might be produced, but this is sufficient:
as our Sauiour Christ did at this time vpon Hierusalem. For such was his affection towards this Nation, that his contemplating their miserable fashion, wrung forth abundant teares of compassion from his heauenly eies.
as our Saviour christ did At this time upon Jerusalem. For such was his affection towards this nation, that his contemplating their miserable fashion, wrung forth abundant tears of compassion from his heavenly eyes.
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The second roome in this Tabernacle or Branch of this body or bole, is Christs Obiect, which in our Text is called NONLATINALPHABET, a Citie, a faire obiect by name, but foule by nature;
The second room in this Tabernacle or Branch of this body or bole, is Christ Object, which in our Text is called, a city, a fair Object by name, but foul by nature;
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Thou knowest my downe sitting, and mine vprising: thou vnderstandest my thoughts a farre off; thou compassest my path, and art acquainted with all my waies;
Thou Knowest my down sitting, and mine uprising: thou Understandest my thoughts a Far off; thou compassest my path, and art acquainted with all my ways;
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therefore said, Because the cry of Sodome and Gomorrah is great, I will goe downe and see whether they haue done altogether according to the cry that is come vnto me.
Therefore said, Because the cry of Sodom and Gomorrah is great, I will go down and see whither they have done altogether according to the cry that is come unto me.
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Also, in the daies of Iona, Gods eie was more fixed on Niniue, then vpon any part of the Countrey besides, that he might view and behold that place (being great and populous) more circumspectly then any other:
Also, in the days of Iona, God's eye was more fixed on Nineveh, then upon any part of the Country beside, that he might view and behold that place (being great and populous) more circumspectly then any other:
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therefore, he that desires a sound and healthy bodie, must looke well to his head, that cold pierce it not, blowes wound it not, wine disturbe it not, heats perish it not, diseases wrong it not, and cares trouble it not.
Therefore, he that Desires a found and healthy body, must look well to his head, that could pierce it not, blows wound it not, wine disturb it not, heats perish it not, diseases wrong it not, and Cares trouble it not.
So you that desire a good Common-wealth, looke well to the Citie, that Vice infect it not, Sectaries trouble it not, Atheisme drowne it not, Schisme rent i• not, Popery powder it not, nor Traitors betray it not.
So you that desire a good Commonwealth, look well to the city, that Vice infect it not, Sectaries trouble it not, Atheism drown it not, Schism rend i• not, Popery powder it not, nor Traitors betray it not.
If the mother bee well tutored, the daughters will sucke their instruction from her breasts. Win the Lady or Princesse, and her handmaids will soone be brought to obedience:
If the mother be well tutored, the daughters will suck their instruction from her breasts. Win the Lady or Princess, and her handmaids will soon be brought to Obedience:
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Thirdly, Cities are full of windings, turnings, and secret corners, in which filth and corruption may lye so long festring, till it hath bred a contagious Leprosie, that like to the Gangren, will endanger the spreading ouer the whole body;
Thirdly, Cities Are full of windings, turnings, and secret corners, in which filth and corruption may lie so long festering, till it hath bred a contagious Leprosy, that like to the Gangrene, will endanger the spreading over the Whole body;
Awake therefore O you Magistrates, and wipe your eies O you Ministers of the Lord, that you may behold cleerely the wonderfull deformitie and abuse of our Citie.
Awake Therefore Oh you Magistrates, and wipe your eyes Oh you Ministers of the Lord, that you may behold clearly the wonderful deformity and abuse of our city.
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how he saw it all wheresoeuer it was committed, and will you maske your faces that you may see none? Salomon tells vs, that a wise King sitteth vpon the Throne,
how he saw it all wheresoever it was committed, and will you mask your faces that you may see none? Solomon tells us, that a wise King Sitteth upon the Throne,
yea, euen with his eies. Iob, who was a Magistrate, and a great Ruler in the Country where he liued, was so vigilant in his place, that the disordered young men durst not indure his sight,
yea, even with his eyes. Job, who was a Magistrate, and a great Ruler in the Country where he lived, was so vigilant in his place, that the disordered young men durst not endure his sighed,
As for vagabonds and vilde persons, they were compelled to fly into the Wildernesse, and into darke and desolate places, they were chased forth from among men, they shouted at them, as at a Theefe, therefore they dwelt in clifts of riuers, in holes of the earth, and in rockes.
As for vagabonds and vild Persons, they were compelled to fly into the Wilderness, and into dark and desolate places, they were chased forth from among men, they shouted At them, as At a Thief, Therefore they dwelled in cliffs of Rivers, in holes of the earth, and in Rocks.
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But as the Night-bird flies without feare, when once the Sunne declineth our Horizon; so iniquitie will domineere in our Citie, if your eies cease to looke abroad.
But as the Nightbird flies without Fear, when once the Sun declineth our Horizon; so iniquity will domineer in our city, if your eyes cease to look abroad.
But if you doe contrarily, neglecting the place wherein the Lord hath set you, it will not onely bee your owne blot, the poison of your family, the bane of your posteritie;
But if you do contrarily, neglecting the place wherein the Lord hath Set you, it will not only be your own blot, the poison of your family, the bane of your posterity;
If I should aske you that question, which once the Lord did aske our daily Watch-man, Custos quid de nocte? Watch-man, what seest thou by night? So my Lord, what see you in London by night? it may be nothing:
If I should ask you that question, which once the Lord did ask our daily Watchman, Custos quid de nocte? Watchman, what See thou by night? So my Lord, what see you in London by night? it may be nothing:
Doe you not see Adulterers & Adulteresses together? Doe you not see how they striue to make one another drunke, that they may cheat & couzen them of their patrimony? Do you not see reuelling, dauncing,
Do you not see Adulterers & Adulteresses together? Do you not see how they strive to make one Another drunk, that they may cheat & cozen them of their patrimony? Do you not see revelling, dancing,
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and banquetting till midnight? Doe you not see carding, dicing, drinking, and swearing all night? Doe you not see how the Iesabellicall dames bake painting on their faces in the night, that they may allure men vnto vanitie in the day with their deceiueable beauty? Doe you not see Masse-priests as ordinary in the streets as Ministers? Doe you not see the Theefe stealing, the Murderer stabbing, Couzners cheating, the Prodigall wasting, the profane spending,
and banqueting till midnight? Do you not see carding, dicing, drinking, and swearing all night? Do you not see how the Iesabellicall dams bake painting on their faces in the night, that they may allure men unto vanity in the day with their deceivable beauty? Do you not see Mass priests as ordinary in the streets as Ministers? Do you not see the Thief stealing, the Murderer stabbing, Couzners cheating, the Prodigal wasting, the profane spending,
You are lulled so fast asleepe in the cradle of securitie, that it is almost as easie for vs to raise Lazarus from the graue, who hath beene dead foure daies,
You Are lulled so fast asleep in the cradle of security, that it is almost as easy for us to raise Lazarus from the graven, who hath been dead foure days,
me thinkes you haue eies, Why doe you not vse them in the work of the Lord? God and Nature hath made them round like a ball, thereby intimating, that you should looke euery way;
me thinks you have eyes, Why do you not use them in the work of the Lord? God and Nature hath made them round like a ball, thereby intimating, that you should look every Way;
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The first is Ignorance (which is the ground of all Errors, and not the mother of Deuotion, as the aduersary teacheth) yet not of God, nor of his truth.
The First is Ignorance (which is the ground of all Errors, and not the mother of Devotion, as the adversary Teaches) yet not of God, nor of his truth.
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When Belshazer was ouer-charged with Wine, his Kingdome might haue run at randome: And when the Glutton was cram'd with delicates, Lazarus was forgotten;
When Belshazer was overcharged with Wine, his Kingdom might have run At random: And when the Glutton was cramed with delicates, Lazarus was forgotten;
for the creatures of God being receiued immoderatly, so stupifie and dull the whole Man, that it makes him forget both God and goodnesse, himselfe and others, life and death, heauen and hell,
for the creatures of God being received immoderately, so stupify and dull the Whole Man, that it makes him forget both God and Goodness, himself and Others, life and death, heaven and hell,
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as hawking, hunting, dicing, carding, bowling, shooting, drinking, sporting, with the like: not that I condemne the lawfull vse of lawfull things, but the abuse of them,
as hawking, hunting, dicing, carding, bowling, shooting, drinking, sporting, with the like: not that I condemn the lawful use of lawful things, but the abuse of them,
When Sampson lay bathing himselfe vpon the lap of his delights, hee was betraied into the hands of the Philistims: and when Holofernes was rauisht with conceit of pleasure he should enioy with Iudith, lost his head by the hand of Iudith. For neuer was there any that wallowed long in delights,
When Sampson lay bathing himself upon the lap of his delights, he was betrayed into the hands of the philistines: and when Holofernes was ravished with conceit of pleasure he should enjoy with Iudith, lost his head by the hand of Iudith. For never was there any that wallowed long in delights,
Dina saw not Sechem, Dauid discerned not the sword, Sampson dream't not of the Philistines, nor Holofernes perceiued not the intent of Iudith: he that eates Hony, thinks not of the sting,
Dinah saw not Shechem, David discerned not the sword, Sampson dreamt not of the philistines, nor Holofernes perceived not the intent of Iudith: he that eats Honey, thinks not of the sting,
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But know all you that harbour such intents within your breasts, that if you see and feare to strike, God will not feare to see you smitten, with all those plagues, woes and curses, threatned in his holy Word.
But know all you that harbour such intents within your breasts, that if you see and Fear to strike, God will not Fear to see you smitten, with all those plagues, woes and curses, threatened in his holy Word.
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Stand not like that Abomination of desolation, mentioned by Daniel, neither passe by the enormities of this Citie, with those sugred words of Elie, This ought not to bee so my sonnes, this ought not to be so:
Stand not like that Abomination of desolation, mentioned by daniel, neither pass by the enormities of this city, with those sugared words of Ely, This ought not to be so my Sons, this ought not to be so:
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yet giue sentence vpon none, till their case be more clearer: for Iudgement rashly pronounced, many times causeth the innocent to bee punished, the offender cleared;
yet give sentence upon none, till their case be more clearer: for Judgement rashly pronounced, many times Causes the innocent to be punished, the offender cleared;
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so that ease and rest may bee had, let the Citie flow with iniquitie, till it sinke with Abiram, and burne with Sodome. Others there are, who thinke their places fully discharged, in authorising any seruant to see a reformation. But I tell you nay:
so that ease and rest may be had, let the city flow with iniquity, till it sink with Abiram, and burn with Sodom. Others there Are, who think their places Fully discharged, in authorising any servant to see a Reformation. But I tell you nay:
Will not Iudas sell his Master for profit, much more your Honours for gaine? Will not Gehesi take a bribe behinde his Masters backe, yet shamelesly say;
Will not Iudas fell his Master for profit, much more your Honours for gain? Will not Gehesi take a bribe behind his Masters back, yet shamelessly say;
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search therefore your selues, whether these, or any of these bee as a couering to your eies, which if you finde, cast them away suddenly, not onely from the face, but from the heart.
search Therefore your selves, whither these, or any of these bee as a covering to your eyes, which if you find, cast them away suddenly, not only from the face, but from the heart.
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The third roome in this Tabernacle or Branch of this body, doth liuely paint out to vs what Citie it was our Sauiour thus beheld. The Text saith, it was NONLATINALPHABET the Citie. Should I therefore passe by this particle (the) I should suffer Hierusalem to lose her honour,
The third room in this Tabernacle or Branch of this body, does lively paint out to us what city it was our Saviour thus beheld. The Text Says, it was the city. Should I Therefore pass by this particle (the) I should suffer Jerusalem to loose her honour,
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For that Citie which is Christs Obiect at this time, was Hierusalem, a Citie once that shined as the starres in heauen, a Citie that ouer-awed all the Cities in the world,
For that city which is Christ Object At this time, was Jerusalem, a city once that shined as the Stars in heaven, a city that overawed all the Cities in the world,
It was that Citie where Gods worship was put, for there was the Temple, the Altars, the Sacrifices, the Priests, the Arke of the Couenant, the Sanctum Sanctorum: yea, what not,
It was that city where God's worship was put, for there was the Temple, the Altars, the Sacrifices, the Priests, the Ark of the Covenant, the Sanctum Sanctorum: yea, what not,
It was that Citie that was called holy, counted glorious by all them that liued when she was in her glory, those that then saw her could not chuse but acknowledge as much,
It was that city that was called holy, counted glorious by all them that lived when she was in her glory, those that then saw her could not choose but acknowledge as much,
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Afterwards it was possessed by the Iebusites, and by them named Iebus. Now Peter Martyr from both these names, Iebus and Salem, supposeth that by the change of a few letters, Hierusalem receiued her name.
Afterwards it was possessed by the Jebusites, and by them nam Jebus. Now Peter Martyr from both these names, Jebus and Salem, Supposeth that by the change of a few letters, Jerusalem received her name.
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This they could not be ignorant of, for the Prophet Esay told them (many hundred yeares before this day) in a parable, that after the Lord had digged his vineyard, hedged it round about,
This they could not be ignorant of, for the Prophet Isaiah told them (many hundred Years before this day) in a parable, that After the Lord had dug his vineyard, hedged it round about,
then let it out to husbandmen, and went (himselfe) into a farre Country: but when the time of fruit drew neere, he sent his seruants to the husband-men, that they might receiue the fruits of it.
then let it out to husbandmen, and went (himself) into a Far Country: but when the time of fruit drew near, he sent his Servants to the husbandmen, that they might receive the fruits of it.
In a word, euery one in their seuerall labours, lookes that their cost and paines should bring forth profit, and that answerable; for little, something; for much, plentie; but for all benefit.
In a word, every one in their several labours, looks that their cost and pains should bring forth profit, and that answerable; for little, something; for much, plenty; but for all benefit.
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whereas if he remembred both the Giuer and the gift, how he enioyes nothing but what bee hath receiued from the Lord, it would inforce him to returne the fruit of humilitie and thankfulnesse vnto him that hath beene so gratious vnto him:
whereas if he remembered both the Giver and the gift, how he enjoys nothing but what bee hath received from the Lord, it would enforce him to return the fruit of humility and thankfulness unto him that hath been so gracious unto him:
but it hath so puft them vp, with disdaine, ambition, and such aspiring thoughts, that they soone forget what they haue receiued, which makes them to peruert authoritie to iniustice,
but it hath so puffed them up, with disdain, ambition, and such aspiring thoughts, that they soon forget what they have received, which makes them to pervert Authority to injustice,
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Others haue receiued gifts and talents of great knowledge and deepe learning, by which they are able to diue into the custome and practice of all ages past,
Others have received Gifts and Talents of great knowledge and deep learning, by which they Are able to dive into the custom and practice of all ages past,
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and good men, defending corruptions, maintaining erronious opinions, making bridges to all Popery and prophanenesse, or else they draw away others to wickednesse by making filthy Poems, and such like.
and good men, defending corruptions, maintaining erroneous opinions, making bridges to all Popery and profaneness, or Else they draw away Others to wickedness by making filthy Poems, and such like.
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Thus while we know not God, or knowing him, soone forget both him and his gifts, it makes vs wee cannot returne any thing to him who hath giuen all things,
Thus while we know not God, or knowing him, soon forget both him and his Gifts, it makes us we cannot return any thing to him who hath given all things,
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vnlesse it be with the barren ground, thornes and thistles, or with the wicked Iewes, nothing but stones to cast both at him and his Prophets for all his mercies.
unless it be with the barren ground, thorns and thistles, or with the wicked Iewes, nothing but stones to cast both At him and his prophets for all his Mercies.
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First, there are many that like the fruitlesse Figge-tree, are full of leaues, that is, glorious in outward profession, full of good words, but void of good actions:
First, there Are many that like the fruitless Fig tree, Are full of leaves, that is, glorious in outward profession, full of good words, but void of good actions:
glister like gold, but being once tried at the touch-stone, are found nothing but Copper; they beare the title of hypocrites, hauing Belials heart, though the Saints countenance;
glister like gold, but being once tried At the touchstone, Are found nothing but Copper; they bear the title of Hypocrites, having Belials heart, though the Saints countenance;
These we commonly call Apostataes, because they fall from the grace which they haue receiued; and like Iulian, turne their backs vpon heauen, blaspheming him, whom once they praied vnto;
These we commonly call Apostates, Because they fallen from the grace which they have received; and like Iulian, turn their backs upon heaven, blaspheming him, whom once they prayed unto;
not to be backward in returning, according to what we haue receiued; for if we haue much, God lookes for much; if little, for little; if nothing, for nothing:
not to be backward in returning, according to what we have received; for if we have much, God looks for much; if little, for little; if nothing, for nothing:
but from euery man, woman and childe, according to what he hath bestowed vpon them. Doth any man looke for Grapes of Thornes, or Figs of Thistles? Surely no,
but from every man, woman and child, according to what he hath bestowed upon them. Does any man look for Grapes of Thorns, or Figs of Thistles? Surely no,
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Hath he giuen thee riches and wealth, so that thou in meanes dost farre exceed thy neighbours? Then looke thou be more forward in hospitalitie and liberalitie then thy neighbours.
Hath he given thee riches and wealth, so that thou in means dost Far exceed thy neighbours? Then look thou be more forward in hospitality and liberality then thy neighbours.
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Let not those that haue prophane Parents and wicked Gouernors, be more forwarder in religion, more fuller of knowledge, more zealous for the Lord of Hosts,
Let not those that have profane Parents and wicked Governors, be more forwarder in Religion, more fuller of knowledge, more zealous for the Lord of Hosts,
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euen so it is a shame, nay, a farre greater shame for thee, that hast godly Parents and Gouernors, to suffer those to out-strip thee in the way to heauen, that haue wicked Parents and Tutors.
even so it is a shame, nay, a Far greater shame for thee, that hast godly Parents and Governors, to suffer those to outstrip thee in the Way to heaven, that have wicked Parents and Tutors.
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therefore as God hath blessed thee in this kinde aboue others, so labour to exceed others, that at the last day the Lord may finde a plentifull haruest in thy soule.
Therefore as God hath blessed thee in this kind above Others, so labour to exceed Others, that At the last day the Lord may find a plentiful harvest in thy soul.
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Hath the Lord giuen thee a faithfull Minister, that is carefull in watching, diligent in feeding, painfull in teaching and instructing thy soule in the waies of godlinesse? Doth hee breake the bread of life early and late, preach in season and out of season, pray for thy good when thou art fast asleepe,
Hath the Lord given thee a faithful Minister, that is careful in watching, diligent in feeding, painful in teaching and instructing thy soul in the ways of godliness? Does he break the bred of life early and late, preach in season and out of season, pray for thy good when thou art fast asleep,
and little thinkes of any good to thy owne selfe? Then see thou bee found holy in life and conuersation, gratious in all thy words and deeds, heauenly-minded in euery place, full of diuine knowledge and godlinesse.
and little thinks of any good to thy own self? Then see thou be found holy in life and Conversation, gracious in all thy words and Deeds, heavenly-minded in every place, full of divine knowledge and godliness.
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For if thou (that hast so much good teaching) haue not Faith for thy shield, the Word for thy sword, righteousnesse for thy breast-plate, Truth for thy girdle, the Gospell for thy shooes, Saluation for thy helmet, and Christ for thy Sauiour;
For if thou (that haste so much good teaching) have not Faith for thy shield, the Word for thy sword, righteousness for thy breastplate, Truth for thy girdle, the Gospel for thy shoes, Salvation for thy helmet, and christ for thy Saviour;
Take the vnprofitable seruant, binde him hand and foot, and cast him into vtter darknesse, where shall be weeping and gnashing of teeth for euermore. Secondly, this serues for lamentation;
Take the unprofitable servant, bind him hand and foot, and cast him into utter darkness, where shall be weeping and gnashing of teeth for evermore. Secondly, this serves for lamentation;
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so fruitlesse and barren in goodnesse, notwithstanding all we haue receiued from the Lord? Hath not God planted vs his Vineyard as on a fruitfull hill? hath he not hedged vs in on euery side with the shield of his protection? hath hee not gathered out the stones of Popery amongst vs,
so fruitless and barren in Goodness, notwithstanding all we have received from the Lord? Hath not God planted us his Vineyard as on a fruitful hill? hath he not hedged us in on every side with the shield of his protection? hath he not gathered out the stones of Popery among us,
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watring vs with the dew of his holy Spirit, and hath built a Tower of excellent discipline amongst vs? Hath he not lightned our darknesse, heated our coldnesse, reuiued our drooping soules, reioyced our trembling hearts,
watering us with the due of his holy Spirit, and hath built a Tower of excellent discipline among us? Hath he not lightened our darkness, heated our coldness, revived our drooping Souls, rejoiced our trembling hearts,
and freed our languishing Spirits from sorrow? Hath hee not opened his house, prouided his meat, mingled his wine, spread his table, sent forth his seruants in a plentifull manner, to call and inuite all those that be weary and heauy laden, and those that be a thirst, to come to the waters of comfort, to buy and drinke without money, or monies worth? What shall I say? Hath hee dealt thus with any Nation? O no;
and freed our languishing Spirits from sorrow? Hath he not opened his house, provided his meat, mingled his wine, spread his table, sent forth his Servants in a plentiful manner, to call and invite all those that be weary and heavy laden, and those that be a thirst, to come to the waters of Comfort, to buy and drink without money, or moneys worth? What shall I say? Hath he dealt thus with any nation? O no;
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So gracious and bountifull, and bountifully gracious, hath he beene to vs (and that not for three yeares, as to the Fig-tree; but threescore, with many yeares aduantage) that he may say,
So gracious and bountiful, and bountifully gracious, hath he been to us (and that not for three Years, as to the Fig tree; but threescore, with many Years advantage) that he may say,
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as far from godlinesse in our liues and conuersations, as though God had neuer beene preached amongst vs. He requires nothing for all his mercies but thankfulnesse,
as Far from godliness in our lives and conversations, as though God had never been preached among us He requires nothing for all his Mercies but thankfulness,
It is a commendation that is giuen of the Dogge, that hee is Fidelissimus Domino, & gratissimus, most faithfull and gratefull to his master that maintaines him;
It is a commendation that is given of the Dog, that he is Fidelissimus Domino, & gratissimus, most faithful and grateful to his master that maintains him;
Naaman the Syrian, when hee was cured, would haue giuen the Prophet a reward, but we will not giue the Lord so much as thanks for all the fauours hee hath bestowed vpon vs:
Naaman the Syrian, when he was cured, would have given the Prophet a reward, but we will not give the Lord so much as thanks for all the favours he hath bestowed upon us:
For who remembers the miraculous ouerthrow of that inuincible Nauy, in the yeare eightie eight? Who remembers the peaceable gouernment of Queene Elizabeth, (whose famous memory shall liue for euer?) Who remembers the peaceable entrance of his Maiestie into this Kingdome,
For who remembers the miraculous overthrow of that invincible Navy, in the year Eighty eight? Who remembers the peaceable government of Queen Elizabeth, (whose famous memory shall live for ever?) Who remembers the peaceable Entrance of his Majesty into this Kingdom,
when we had cause to feare the daies many hoped for? Who remembers the fift of Nouember, wherein wee had the greatest deliuerance that euer any Nation had, from that damned, deuillish,
when we had cause to Fear the days many hoped for? Who remembers the fift of November, wherein we had the greatest deliverance that ever any nation had, from that damned, devilish,
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and hellish plot of Powder treason, inuented by the Deuils eldest sonne the Pope and his followers? Who remembers our freedome from the plague, which wasted thousands,
and hellish plot of Powder treason, invented by the Devils eldest son the Pope and his followers? Who remembers our freedom from the plague, which wasted thousands,
Our men are not killed, our Nobles are not wounded, our Women are not rauished, our Virgins are not defloured, our Infants are not tossed, our goods are not wasted,
Our men Are not killed, our Nobles Are not wounded, our Women Are not ravished, our Virgins Are not deflowered, our Infants Are not tossed, our goods Are not wasted,
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Wee haue forgotten how hee feeds vs, carrieth vs in his armes, saueth vs from danger, refresheth vs with sleepe, draweth the Curtaine of his loue about vs, watching our houses from fire, from robbers, and from ruine;
we have forgotten how he feeds us, Carrieth us in his arms, Saveth us from danger, refresheth us with sleep, draws the Curtain of his love about us, watching our houses from fire, from robbers, and from ruin;
nay more, haue we not forgotten that wonderfull redemption, wrought by the bloud of Iesus Christ, when we were vtterly lost? What shall I say? Sure we haue forgotten all, that makes vs so fruitlesse as we are;
nay more, have we not forgotten that wonderful redemption, wrought by the blood of Iesus christ, when we were utterly lost? What shall I say? Sure we have forgotten all, that makes us so fruitless as we Are;
yet no fruitfuller in goodnesse to your God! It makes my heart to bleed within my breast, to see thy rebellious and wicked practises, in swearing, lying, dancing, singing, carding, dicing, drinking, drabbing,
yet no fruitfuller in Goodness to your God! It makes my heart to bleed within my breast, to see thy rebellious and wicked practises, in swearing, lying, dancing, singing, carding, dicing, drinking, drabbing,
Is this the entertainment thou doest intend to afford Christ? Wilt thou requite his loue with such churlish actions? Shall this be all the fruit thou wilt afford to requite his paines? Then shalt thou soone make him plucke vp his hedge, that is, take away his fauour,
Is this the entertainment thou dost intend to afford christ? Wilt thou requite his love with such churlish actions? Shall this be all the fruit thou wilt afford to requite his pains? Then shalt thou soon make him pluck up his hedge, that is, take away his favour,
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for he that hath inabled thee to bring forth any, will (in his good time) so strengthen thee, that thou shalt bring forth more, holding fruitfull to the end:
for he that hath enabled thee to bring forth any, will (in his good time) so strengthen thee, that thou shalt bring forth more, holding fruitful to the end:
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Now we come to the last body or boule springing from this root, or the third Tabernacle in our Text, which you heard in our diuision, was made in the forme of a solitary Closset, hung round with mourning, wherein we haue our Sauiour Christ lamenting NONLATINALPHABET, and hee wept ouer it:
Now we come to the last body or boul springing from this root, or the third Tabernacle in our Text, which you herd in our division, was made in the Form of a solitary Closet, hung round with mourning, wherein we have our Saviour christ lamenting, and he wept over it:
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for the life of our Sauiour Christ was no other then the passage of Ionathan and his Armour-bearer, sharpe rockes on the one side, sharpe rockes on the other, with a very dangerous and infractious passage, flintie stones vnder him, briers and thornes on each side of him, mountaines, crags, and promontaries ouer him:
for the life of our Saviour christ was no other then the passage of Ionathan and his Armour-bearer, sharp Rocks on the one side, sharp Rocks on the other, with a very dangerous and infractious passage, flinty stones under him, briers and thorns on each side of him, Mountains, crags, and promontaries over him:
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but I will onely follow Goran, as liking his distinction of teares best: for he in his Commentaries on the Psalmes, maketh mention of three sorts of teares. First, the teares of Contrition; secondly, the teares of Compassion; thirdly, the teares of Deuotion:
but I will only follow Goran, as liking his distinction of tears best: for he in his Commentaries on the Psalms, makes mention of three sorts of tears. First, the tears of Contrition; secondly, the tears of Compassion; Thirdly, the tears of Devotion:
as praying, hearing, receiuing, conferring, or meditating, or because we are debarred from so doing. But these were not the teares which our Sauiour powred forth at this time:
as praying, hearing, receiving, conferring, or meditating, or Because we Are debarred from so doing. But these were not the tears which our Saviour poured forth At this time:
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I cannot deny but that at sometimes hee shed the teares of deuotion, for his praier was heard which he sent vp to his Father, with strong cries and teares, as the Apostle affirmeth,
I cannot deny but that At sometime he shed the tears of devotion, for his prayer was herd which he sent up to his Father, with strong cries and tears, as the Apostle Affirmeth,
euen Iesus Christ the eternall Sonne of God. The holy Prophet Dauid, when hee did but consider how the Sea opened for Israels safetie, was so amazed, that out of the astonishment of his soule hee cries out, saying;
even Iesus christ the Eternal Son of God. The holy Prophet David, when he did but Consider how the Sea opened for Israel's safety, was so amazed, that out of the astonishment of his soul he cries out, saying;
What ailed thee, O Sea, that thou fleddest, thou Iordan, that thou wast driuen backe? How much more may we out of the amazement of our soules cry (now we see not onely the Sea to open,
What ailed thee, Oh Sea, that thou fleddest, thou Iordan, that thou wast driven back? How much more may we out of the amazement of our Souls cry (now we see not only the Sea to open,
but the blessed Sonne of God distilling abundant of teares from his faire eies vpon his tender cheekes:) What aileth thee, O thou Iesus, that thou so weepest? Thou blessed Sauiour of mankinde, that teares runs so fast from thy vnspotted eies? Doest thou so weepe for those that laugh at thee? yea, dost thou shed teares for those that neither will,
but the blessed Son of God distilling abundant of tears from his fair eyes upon his tender cheeks:) What aileth thee, Oh thou Iesus, that thou so Weepest? Thou blessed Saviour of mankind, that tears runs so fast from thy unspotted eyes? Dost thou so weep for those that laugh At thee? yea, dost thou shed tears for those that neither will,
Hee that at his birth troubled Herod and all Hierusalem; He that was exiled into Egypt, and there obscurely kept in the Cottage of a poore foster-father;
He that At his birth troubled Herod and all Jerusalem; He that was exiled into Egypt, and there obscurely kept in the Cottage of a poor foster-father;
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He that was derided of his kindred, and blasphemously traduced of the Iewes; Hee that by the words of his mouth stilled the raging of the Sea, the ruffling of the winds, and the madnesse of his people; He that caused the Fish to bring him money from the bottome of the Sea;
He that was derided of his kindred, and blasphemously traduced of the Iewes; He that by the words of his Mouth stilled the raging of the Sea, the ruffling of the winds, and the madness of his people; He that caused the Fish to bring him money from the bottom of the Sea;
He that made the Deuils to cry, What haue we to doe with thee, Iesus thou Sonne of Dauid? Art thou come to torment vs before the time? He that receiued this testimony three times from God the Father:
He that made the Devils to cry, What have we to do with thee, Iesus thou Son of David? Art thou come to torment us before the time? He that received this testimony three times from God the Father:
He, euen Iesus Christ, the Sauiour and Redeemer of the world, the Parragon and Prince of Prophets, the true Messias, the Fathers ioy, the Angels blisse, heauens beautie, the glorie of Israel, the light of the Gentiles, the worlds Sauiour prefigured in the Law, fore-told by the Prophets, and exhibited in the Gospell.
He, even Iesus christ, the Saviour and Redeemer of the world, the Paragon and Prince of prophets, the true Messias, the Father's joy, the Angels bliss, heavens beauty, the glory of Israel, the Light of the Gentiles, the world's Saviour prefigured in the Law, foretold by the prophets, and exhibited in the Gospel.
for he is the louing Father that euer is ready to receiue his prodigall children, at what time soeuer they doe repent them of their sins from the bottome of their hearts,
for he is the loving Father that ever is ready to receive his prodigal children, At what time soever they do Repent them of their Sins from the bottom of their hearts,
Fiftly, in that he wept, and that when the people cut downe the branches of the trees, spreading their garments in the way, euery one crying with a ioyfull acclamation, Hosanna in the highest, blessed is hee that commeth in the name of the Lord, We learne that which Ludolphus doth obserue, That worldly pompe and applause should be mixed with teares:
Fifty, in that he wept, and that when the people Cut down the branches of the trees, spreading their garments in the Way, every one crying with a joyful acclamation, Hosanna in the highest, blessed is he that comes in the name of the Lord, We Learn that which Ludolphus does observe, That worldly pomp and applause should be mixed with tears:
Saul calls for Musicke, thinking to rid away his sorrow by playing. Some call for cards and dice, thinking to rid away their sorrow by gaming; but alas, all in vaine:
Saul calls for Music, thinking to rid away his sorrow by playing. some call for cards and dice, thinking to rid away their sorrow by gaming; but alas, all in vain:
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Yea, as a good Diuine saies, it is Vices Nurse, Natures step-mother, Vertues murtherer, Thefts refuge, Woredomes pander, Sodomes fruit, Crocodils teares, a Syrens song;
Yea, as a good Divine Says, it is Vices Nurse, Nature's stepmother, Virtues murderer, Thefts refuge, Woredomes pander, Sodom's fruit, Crocodiles tears, a Sire's song;
or like the reeds in Egypt, which doth not onely breake in peeces when it is leaned on; but in breaking, flieth in splinters, to the piercing of the hands of him that trusted to it;
or like the reeds in Egypt, which does not only break in Pieces when it is leaned on; but in breaking, flies in splinters, to the piercing of the hands of him that trusted to it;
or like a draught of cold water, drunke vp by him that is heated with the violence of a burning Feauer, which allaieth the heat, during the continuance of drinking;
or like a draught of cold water, drunk up by him that is heated with the violence of a burning Fever, which allayeth the heat, during the Continuance of drinking;
and all our memories ouer charged, I cease the prosecution till some other occasion: in the meane while I referre these heads to your godly meditations;
and all our memories over charged, I cease the prosecution till Some other occasion: in the mean while I refer these Heads to your godly meditations;
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First, Propter mala culpae, the euill of sinne committed by them. Secondly, Propter mala poenae, the euill of punishment that was to be inflicted vpon them.
First, Propter mala Culpae, the evil of sin committed by them. Secondly, Propter mala Poenae, the evil of punishment that was to be inflicted upon them.
and thrice, nor to sweat, and that in a cold winters night, water and bloud, nor to complaine, I thirst, but to cry, and that with such a lamentable cry,
and thrice, nor to sweat, and that in a cold winter's night, water and blood, nor to complain, I thirst, but to cry, and that with such a lamentable cry,
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when he cried, Eli Eli lamasabachthani, My God, my God, why hast thou forsaken me. Blame not therefore our Sauiour to weepe, since sinne is so tormenting to his soule.
when he cried, Eli Eli Eli, Eli, lema sabachthani, My God, my God, why hast thou forsaken me. Blame not Therefore our Saviour to weep, since sin is so tormenting to his soul.
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That he was pressed vnder their sinnes as a Cart is pressed with sheaues, which Saint Hierom thus glosseth, As a Cart laden with hay or stubble, maketh a noise, soundeth out,
That he was pressed under their Sins as a Cart is pressed with sheaves, which Saint Hieronymus thus Glosseth, As a Cart laden with hay or stubble, makes a noise, soundeth out,
I will not now stand to tell you of their Idolatry, not of their swearing and forswearing, nor of their profaning the Lords Saboath, nor of their false teachers, nor of their contempt of Gods word, nor of their Couetousnesse, nor of their sloth and drunkennesse, nor of their pride, nor of their deceit, nor of their whoredome, nor of their vnthankfulnesse, nor of their waxing worse and worse, with many moe.
I will not now stand to tell you of their Idolatry, not of their swearing and forswearing, nor of their profaning the lords Sabbath, nor of their false Teachers, nor of their contempt of God's word, nor of their Covetousness, nor of their sloth and Drunkenness, nor of their pride, nor of their deceit, nor of their whoredom, nor of their unthankfulness, nor of their waxing Worse and Worse, with many more.
and hope by frequent reading the Bible you know them, but needs it must be granted, that since their sinnes did so abound, it was the cause that our Sauiours teares did much more abound.
and hope by frequent reading the bible you know them, but needs it must be granted, that since their Sins did so abound, it was the cause that our Saviour's tears did much more abound.
And was it their sinnes alone, that wrung these teares from our blessed Sauiours eies; alas no, sweet Iesus, thou knowest it was ours as well as theirs:
And was it their Sins alone, that wrung these tears from our blessed Saviour's eyes; alas no, sweet Iesus, thou Knowest it was ours as well as theirs:
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for all thy labours, thy troubles, thy miseries, thy griefes, thy sweatings, thy bleedings, and thy torments, which in the daies of thy flesh, from the first houre of thy Natiuitie, to the last moment of thy sufferings vpon the Crosse, was for our sinnes, and for our sakes:
for all thy labours, thy Troubles, thy misery's, thy griefs, thy sweatings, thy bleedings, and thy torments, which in the days of thy Flesh, from the First hour of thy Nativity, to the last moment of thy sufferings upon the Cross, was for our Sins, and for our sakes:
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hee was wounded for our transgression; he was bruized for our iniquities: the chastisement of our peace was vpon him and with his stripes we are healed.
he was wounded for our Transgression; he was Bruised for our iniquities: the chastisement of our peace was upon him and with his stripes we Are healed.
Thirdly, because it separates grace from the soule, and the soule from grace, & God from the whole man, for it is a high brazen wall, hindring our praiers from ascending to God, his graces from descending to vs.
Thirdly, Because it separates grace from the soul, and the soul from grace, & God from the Whole man, for it is a high brazen wall, hindering our Prayers from ascending to God, his graces from descending to us
We must not be of Abrahams heart and Belials life, we may not beare the soule of Dauid, and the shewes of Pharises: Good King Iosaphat in aduenturing to goe like Ahab, had like to haue beene slaine for Ahab; so all those are in danger of destruction, that make a shew outwardly,
We must not be of Abrahams heart and Belials life, we may not bear the soul of David, and the shows of Pharisees: Good King Iosaphat in adventuring to go like Ahab, had like to have been slain for Ahab; so all those Are in danger of destruction, that make a show outwardly,
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how much more are they in danger that glister like Gold, but being toucht, are found Copper? I pray God our sinnes haue not wrung more teares from the eies of our Sauiour then euer the Iewes sinnes did;
how much more Are they in danger that glister like Gold, but being touched, Are found Copper? I pray God our Sins have not wrung more tears from the eyes of our Saviour then ever the Iewes Sins did;
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I feare they haue, because I see the more his grace abounds, the more our sinnes abound; by how much the more mercifull God hath beene to vs, the more miscreants haue we beene towards him.
I Fear they have, Because I see the more his grace abounds, the more our Sins abound; by how much the more merciful God hath been to us, the more miscreants have we been towards him.
besides, so great is his desire of our repentance, that hee vseth a very patheticall perswasion to induce vs thereunto by the tongue of his blessed Spirit, recorded by Salomon in the Booke of the Canticles, saying;
beside, so great is his desire of our Repentance, that he uses a very pathetical persuasion to induce us thereunto by the tongue of his blessed Spirit, recorded by Solomon in the Book of the Canticles, saying;
why not his teares for my sinnes without mine? Thus to a desolute liuer, the teares of Christ are like Mercuries still-pipe, which plaied Argus his hundred eies asleepe at once.
why not his tears for my Sins without mine? Thus to a desolute liver, the tears of christ Are like Mercuries still-pipe, which played Argus his hundred eyes asleep At once.
therefore as it cost him both bloud and teares to come to thee, so it must cost thee at the least many a shower of teares before thou canst come to him.
Therefore as it cost him both blood and tears to come to thee, so it must cost thee At the least many a shower of tears before thou Canst come to him.
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but power forth teares with Dauid, apparell thy selfe in sackcloth with Niniuy, humble thy selfe to the ground with Abraham, mourne like a Doue with Ezechia, rore out thy griefe with Iob, powre forth thy soule with Hanna, rent thy heart with the penitent, lament thy sinnes with Peter, let sorrow bee thy feast with Mary,
but power forth tears with David, apparel thy self in Sackcloth with Niniuy, humble thy self to the ground with Abraham, mourn like a Dove with Hezekiah, roar out thy grief with Job, pour forth thy soul with Hannah, rend thy heart with the penitent, lament thy Sins with Peter, let sorrow be thy feast with Marry,
and cry out with the Iewes and Iaylor, Men and brethren, what shall we doe to be saued? It may be thou thinkes thou doest sorrow, but delude not thy soule;
and cry out with the Iewes and Jailer, Men and brothers, what shall we do to be saved? It may be thou thinks thou dost sorrow, but delude not thy soul;
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and pray for thee, then resting himselfe contented as if he had done sufficient, but as a man neuer satisfied in affection, was not contented till he had shed teares from his eies;
and pray for thee, then resting himself contented as if he had done sufficient, but as a man never satisfied in affection, was not contented till he had shed tears from his eyes;
therefore if thou thus truly sorrow, shew mee thy teares, for teares are griefes chiefe testimonies, the sorrow of the minde will soone bewray it selfe by the countenance of the man:
Therefore if thou thus truly sorrow, show me thy tears, for tears Are griefs chief testimonies, the sorrow of the mind will soon bewray it self by the countenance of the man:
Doth the worlds pleasure or profit stop or hinder thee from penitentiall teares? Then call to minde Salomon and Christ. Salomon who enioyed many things,
Does the world's pleasure or profit stop or hinder thee from penitential tears? Then call to mind Solomon and christ. Solomon who enjoyed many things,
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Dauid, though a man after Gods own heart, yet complaineth that he was like a Pellican in the wildernesse, whose nature is euer to haue teares trickling downe her bill.
David, though a man After God's own heart, yet Complaineth that he was like a Pelican in the Wilderness, whose nature is ever to have tears trickling down her bill.
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My sighings come before I eat, and my rorings are powred out like water. Looke vpon holy Ieremy, you shall finde his eies casting forth riuers of teares.
My sighings come before I eat, and my roarings Are poured out like water. Look upon holy Ieremy, you shall find his eyes casting forth Rivers of tears.
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Looke vpon Mary Magdalen, you shall finde her weeping, and that in such excessiue manner, that shee is able with teares to bathe the feet of Christ. In a word, view but any one of the Children of God,
Look upon Marry Magdalen, you shall find her weeping, and that in such excessive manner, that she is able with tears to bathe the feet of christ. In a word, view but any one of the Children of God,
But how can he wipe them away from those that neuer either did, or sorrowed that they could not shed any? Awake therefore, O thou sinner, weepe and howle for the sinnes thou hast committed against God, against man,
But how can he wipe them away from those that never either did, or sorrowed that they could not shed any? Awake Therefore, Oh thou sinner, weep and howl for the Sins thou hast committed against God, against man,
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When the King perceiued he was gone, he went presently and caused a great deepe pit to be made, commanding his seruants to fill it halfe full with firie-coles;
When the King perceived he was gone, he went presently and caused a great deep pit to be made, commanding his Servants to fill it half full with firie-coles;
hauing so done, hee causeth an old rotten boord to be laid vpon it, and ouer the boord to hang a two-edged sword by a small threed, with the point downewards,
having so done, he Causes an old rotten board to be laid upon it, and over the board to hang a two-edged sword by a small thread, with the point downwards,
or any thing in the world, but imploiment for Argus his eies, yet all little enough to weepe and shed teares for the miserable estate wherein wee stand by sinne:
or any thing in the world, but employment for Argus his eyes, yet all little enough to weep and shed tears for the miserable estate wherein we stand by sin:
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and that not onely of the profaner sort, but also of such as make great shew of Religion, in so much that now a daies true penitentiall teares is as rare to finde or see, (as the Prouerbe is) a blacke Swan.
and that not only of the profaner sort, but also of such as make great show of Religion, in so much that now a days true penitential tears is as rare to find or see, (as the Proverb is) a black Swan.
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nor in the Clergie, (I meane the generalitie of all these) whither will you then send me to finde this rare fountaine? I will command my Muses once more to goe abroad, to see if they can finde this cleansing riuer of Iordan, or bring me any tidings of the true Fullers earth:
nor in the Clergy, (I mean the generality of all these) whither will you then send me to find this rare fountain? I will command my Muses once more to go abroad, to see if they can find this cleansing river of Iordan, or bring me any tidings of the true Fullers earth:
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for these people weepe sore in the night when they should take their rest, and their teares cease not trickling downe their cheekes, till the Lord returne with comfort to their soules.
for these people weep soar in the night when they should take their rest, and their tears cease not trickling down their cheeks, till the Lord return with Comfort to their Souls.
These weepe at the remembrance of Sion, and are wasted with sorrow, when they call to minde the dew of Hermon distilling vpon the Watch-tower of the Lord;
These weep At the remembrance of Sion, and Are wasted with sorrow, when they call to mind the due of Hermon distilling upon the Watchtower of the Lord;
Christ had more walls to stop his passage to vs, and shall such a slender hedge keepe vs from drawing neere to him by repentance? Be it granted, that the teares hurt the eie;
christ had more walls to stop his passage to us, and shall such a slender hedge keep us from drawing near to him by Repentance? Be it granted, that the tears hurt the eye;
yet who will not hurt one member for the good of all, rather then to cherish that and indanger the whole body? If thy ere offend thee, Christs counsell is, to plucke it out, for better it is to enter into heauen with one member lost,
yet who will not hurt one member for the good of all, rather then to cherish that and endanger the Whole body? If thy ere offend thee, Christ counsel is, to pluck it out, for better it is to enter into heaven with one member lost,
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Be it therefore that it hurt the eie, yet if it hurt the eie naturall, it cures the eie spirituall, healeth the soule finally, and pleaseth God perpetually.
Be it Therefore that it hurt the eye, yet if it hurt the eye natural, it cures the eye spiritual, heals the soul finally, and Pleases God perpetually.
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Teares, as one Diuine saith, are hot and moist; hot, to warme the cold conscience; moist, to mollifie the hard heart. They are salt and wet; salt, to season the soule; wet, to cleanse the conscience. They are bitter and sweet;
Tears, as one Divine Says, Are hight and moist; hight, to warm the cold conscience; moist, to mollify the hard heart. They Are salt and wet; salt, to season the soul; wet, to cleanse the conscience. They Are bitter and sweet;
I remember a certaine King had an Oxe-stall, which had not beene emptied of many yeares, at last was growne so soule, that it was thought men could hardly make it cleane in a life time:
I Remember a certain King had an Ox-stall, which had not been emptied of many Years, At last was grown so soul, that it was Thought men could hardly make it clean in a life time:
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The King perceiuing that, presently considered, that if he could bring the Riuer which ran hard by his house to runne thorow it, that then it would quickly be cleansed.
The King perceiving that, presently considered, that if he could bring the River which ran hard by his house to run thorough it, that then it would quickly be cleansed.
and at last with much labour and cost, brought the riuer to runne thorow the oxe-stall with a very swift current, which riuer in three daies cleansed that house,
and At last with much labour and cost, brought the river to run thorough the ox-stall with a very swift current, which river in three days cleansed that house,
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euen so true teares alaies the dust of sinne, and that mist of despaire inabling a man to see farre into Gods wonderfull mercies promised in Christ to his soule.
even so true tears alaies the dust of sin, and that missed of despair enabling a man to see Far into God's wonderful Mercies promised in christ to his soul.
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for as the water which falls from heauen, nourishes the earth, comforteth the dry ground, making it able to send forth fruit which reioyceth the heart of the sower;
for as the water which falls from heaven, Nourishes the earth, comforts the dry ground, making it able to send forth fruit which rejoices the heart of the sour;
Secondly, it maketh a man acceptable in the sight of the Lord: witnesse Maries teares, which preferred her to Christ before all Marthaes dainties could her selfe:
Secondly, it makes a man acceptable in the sighed of the Lord: witness Mary's tears, which preferred her to christ before all Martha's dainties could her self:
nay, are they not reioyced at, and in these times made the principall cause to moue laughter? for if any man fall dangerously into sinne, especially the childe of God, either by infirmitie, blindnesse,
nay, Are they not rejoiced At, and in these times made the principal cause to move laughter? for if any man fallen dangerously into sin, especially the child of God, either by infirmity, blindness,
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then with a ioyfull countenance they vaunt abroad, the whole, nay, more then the whole fall or sailing of this poore childe of God, divulging to as many as they see,
then with a joyful countenance they vaunt abroad, the Whole, nay, more then the Whole fallen or sailing of this poor child of God, divulging to as many as they see,
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for hee that can make wickednesse his chiefest pastime, and the faults of others his greatest ioy, is iust like to Satan our greatest enemy, who reioyceth at nothing more then when men commit sinne.
for he that can make wickedness his chiefest pastime, and the Faults of Others his greatest joy, is just like to Satan our greatest enemy, who rejoices At nothing more then when men commit sin.
Therefore when thou seest sinne in any, be it in thy wife, children, friends, seruants, or enemies, take heed thou reioyce not at it, but weepe and mourne for it:
Therefore when thou See sin in any, be it in thy wife, children, Friends, Servants, or enemies, take heed thou rejoice not At it, but weep and mourn for it:
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therefore when thou seest a murdering Caine, a theeuish Achan, a lying Gehezie, an incestuous Amnon, a churlish Nabal; a resisting Cora, a filthy Sodomite, a murmuring Israelite, a rebellious Absolom, an idolatrous Ieroboam, and an oppressing Pharao: a painted Iesabel, a blaspheming Sennacherib, a railing Rabsachath, a scoffing Michal, a spending Prodigall, a cursing Shemei, a proud Herod, a gluttonous Diues, a traiterous Iudas, an hypocriticall Pharisie, a wanton Mary Magdalen, an tyrannicall Nero, a bloudy Bonner, and an Apostate Iulian, or any other sinner whatsoeuer, Oh weepe and lament for them, knowing not how soone God may with-draw his grace from thee,
Therefore when thou See a murdering Cain, a thievish achan, a lying Gehazi, an incestuous Amnon, a churlish Nabal; a resisting Cora, a filthy Sodomite, a murmuring Israelite, a rebellious Absalom, an idolatrous Jeroboam, and an oppressing Pharaoh: a painted Jezebel, a blaspheming Sennacherib, a railing Rabsachath, a scoffing Michal, a spending Prodigal, a cursing Shimei, a proud Herod, a gluttonous Diues, a traitorous Iudas, an hypocritical Pharisee, a wanton Marry Magdalen, an tyrannical Nero, a bloody Bonner, and an Apostate Iulian, or any other sinner whatsoever, O weep and lament for them, knowing not how soon God may withdraw his grace from thee,
I conclude this point with that place of Ezechiel, where the Lord commands a marke to be set vpon the foreheads of all those that mourne and cry for all the abominations done in the midst of Hierusalem for their preseruation:
I conclude this point with that place of Ezechiel, where the Lord commands a mark to be Set upon the foreheads of all those that mourn and cry for all the abominations done in the midst of Jerusalem for their preservation:
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O therefore let vs with our louing Sauiour, sorrow and grieue for our sinfull brethren, vsing all meanes to turne them from their wicked course of life;
Oh Therefore let us with our loving Saviour, sorrow and grieve for our sinful brothers, using all means to turn them from their wicked course of life;
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then it may be, thou shalt pull his soule from Satan, which if thou canst but so doe, thou maiest sit downe with ioyfull Iacob when he heard of Iosephs life;
then it may be, thou shalt pull his soul from Satan, which if thou Canst but so do, thou Mayest fit down with joyful Iacob when he herd of Joseph's life;
for as God he saw, nay rather fore-saw from the Watch-tower of this Mount, the future temptations and vtter desolations both of Church and people, Cities and Citizens, which whilest he beheld as God, he lamented as Man. Should I enter into their punishments, I should diue into an Ocean without bottome,
for as God he saw, nay rather foresaw from the Watchtower of this Mount, the future temptations and utter desolations both of Church and people, Cities and Citizens, which whilst he beheld as God, he lamented as Man. Should I enter into their punishments, I should dive into an Ocean without bottom,
therfore I refuse to tel you how the sword destroied twentie thousand in one day, and how the Edomites let in by Iehochanan, slew eight thousand and fiue hundred of the wealthiest Citizens in one night.
Therefore I refuse to tell you how the sword destroyed twentie thousand in one day, and how the Edomites let in by Iehochanan, slew eight thousand and fiue hundred of the Wealthiest Citizens in one night.
neither wil I stand to shew you how the famine spared none, but made the Nobles to eat the leather of their Coaches as they rid, Ladies to scrape in dunghils for their food, and many women to eat the fruit of their owne wombe,
neither will I stand to show you how the famine spared none, but made the Nobles to eat the leather of their Coaches as they rid, Ladies to scrape in dunghills for their food, and many women to eat the fruit of their own womb,
If a man at this time had beene in Hierusalem, his heart could not but haue melted, to haue seene the deaths of some, the cryings of others, and the miseries of all.
If a man At this time had been in Jerusalem, his heart could not but have melted, to have seen the death's of Some, the cryings of Others, and the misery's of all.
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If he looke on the other-side, hee should see the sonnes, daughters, and seruants of the Elders thus slaine, crying vp and downe the Citie like mad men, with their eies and hands extended towards heauen, saying, Iustice Lord, Iustice Lord, Iustice vpon the vniust depriuers of our friends and maintainers.
If he look on the otherside, he should see the Sons, daughters, and Servants of the Elders thus slain, crying up and down the city like mad men, with their eyes and hands extended towards heaven, saying, justice Lord, justice Lord, justice upon the unjust deprivers of our Friends and maintainers.
neither will I tell you of the ancient buildings, glorious Temples, and stately Palaces of Dauid, Solomons, and the rest of the ancient Kings of Israel, how they were all destroied,
neither will I tell you of the ancient buildings, glorious Temples, and stately Palaces of David, Solomons, and the rest of the ancient Kings of Israel, how they were all destroyed,
and a mount of stones, which was earst called beautifull Hierusalem. All this, with a thousand times more our Sauiour fore-saw, which whilst hee beheld it as God, lamented it as man.
and a mount of stones, which was erst called beautiful Jerusalem. All this, with a thousand times more our Saviour foresaw, which while he beheld it as God, lamented it as man.
There ought to be a sympathy, and a fellow-feeling in mens minds, especially in a Ruler great compassion, wishing from the bottome of their hearts there were no such cause of punishment so to be suffered:
There ought to be a Sympathy, and a fellow-feeling in men's minds, especially in a Ruler great compassion, wishing from the bottom of their hearts there were no such cause of punishment so to be suffered:
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for a Magistrate ought not to be like the proud Pharises, and insolent Priests, who when they had taken our Sauiour, delighted not in any thing so much,
for a Magistrate ought not to be like the proud Pharisees, and insolent Priests, who when they had taken our Saviour, delighted not in any thing so much,
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nay, when they had him where they would haue him, namely vpon the Crosse, then did they reioyce and shout out of measure, nodding their heads, shaking their hands, and cried with their voice;
nay, when they had him where they would have him, namely upon the Cross, then did they rejoice and shout out of measure, nodding their Heads, shaking their hands, and cried with their voice;
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Neither would I haue you like to Volesus, who was a Proconsull of Asia, liuing vnder the Emperor Augustus: for he is recorded for a very famous Tyrant,
Neither would I have you like to Volesus, who was a Proconsul of Asia, living under the Emperor Augustus: for he is recorded for a very famous Tyrant,
For this doing beseemeth not a King or Magistrate, they should rather with Christ here, grieue that any should grow to that extremity, as to deserue such judgement.
For this doing beseems not a King or Magistrate, they should rather with christ Here, grieve that any should grow to that extremity, as to deserve such judgement.
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therefore you that are Magistrates, call to the Lord early and late, morning and euening, that hee may drop downe kindnesse and mercy into your hearts, that vncourteous and churlish actions may alwaies bee farre from your hands:
Therefore you that Are Magistrates, call to the Lord early and late, morning and evening, that he may drop down kindness and mercy into your hearts, that uncourteous and churlish actions may always be Far from your hands:
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I remember a certaine Roman Generall, after the besieging such a Towne, was demanded by one of his friends of his proceedings, who answered; Veni, vidi, vici:
I Remember a certain Roman General, After the besieging such a Town, was demanded by one of his Friends of his proceedings, who answered; Veni, Vidi, vici:
for we haue so many back-windowes, and obscure corners, that vnlesse you search narrowly, you will neuer finde out those Cages of vncleane birds that harbour within them:
for we have so many back-windowes, and Obscure corners, that unless you search narrowly, you will never find out those Cages of unclean Birds that harbour within them:
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Many things (Right Honorable) we may commend you for, as building of Hospitals, repairing of Churches, maintaining of Schooles, rewarding of learning, feeding the hungry, clothing the naked, prouiding for widowes, caring for Orphans, guarding your Citie:
Many things (Right Honourable) we may commend you for, as building of Hospitals, repairing of Churches, maintaining of Schools, rewarding of learning, feeding the hungry, clothing the naked, providing for Widows, caring for Orphans, guarding your city:
Why doe you suffer pride to iet vp and downe by your faces, and to liue in your houses without correction? Why doe you suffer the Tauerns and Ale-houses (which for multitude is the shame of our Citie,
Why do you suffer pride to jet up and down by your faces, and to live in your houses without correction? Why do you suffer the Taverns and Alehouses (which for multitude is the shame of our city,
but I hope the sound of this Trumpet hath so rowsed you from the bed of rest, that that little which is amisse, shall soone bee reformed without any more threatnings from the Lord.
but I hope the found of this Trumpet hath so roused you from the Bed of rest, that that little which is amiss, shall soon be reformed without any more threatenings from the Lord.
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beseeching you, that as God hath placed you aboue others, so to looke to others, haue a care of their soules that are committed to your gouernment as to your owne.
beseeching you, that as God hath placed you above Others, so to look to Others, have a care of their Souls that Are committed to your government as to your own.
If therefore you will haue God to blesse you, Christ to saue you, and the holy Trinitie to defend you, keepe your oath with your Soueraigne, bee faithfull to your Captaine,
If Therefore you will have God to bless you, christ to save you, and the holy Trinity to defend you, keep your oath with your Sovereign, be faithful to your Captain,
and neuer once awake them with a lash of Iustice? The old Heathens to note vnto vs the great care that Magistrates should haue of the people ouer whom they were placed, intituled them Fathers of the people,
and never once awake them with a lash of justice? The old heathens to note unto us the great care that Magistrates should have of the people over whom they were placed, entitled them Father's of the people,
because they must esteeme and imagine NONLATINALPHABET to be NONLATINALPHABET to be NONLATINALPHABET to be NONLATINALPHABET, and NONLATINALPHABET to be NONLATINALPHABET;
Because they must esteem and imagine to be to be to be, and to be;
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Homer calleth Agamemnon to his great praise NONLATINALPHABET, the Shepherd of the people; because his sleepe was seldome or neuer NONLATINALPHABET, sweet, pleasant, or quiet.
Homer calls Agamemnon to his great praise, the Shepherd of the people; Because his sleep was seldom or never, sweet, pleasant, or quiet.
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Such was Epaminondas, of whom it is reported, that when others feasted and slept, hee did fast, watch, vse sobrietie, view the Tents, and walke the wals;
Such was Epaminondas, of whom it is reported, that when Others feasted and slept, he did fast, watch, use sobriety, view the Tents, and walk the walls;
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Had the heathens this care ouer their charge and people who knew not Christ, and will not you that know Christ and his will, haue much more care? then shall these people rise vp in iudgement against you:
Had the Heathens this care over their charge and people who knew not christ, and will not you that know christ and his will, have much more care? then shall these people rise up in judgement against you:
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Awake, awake, therefore you Magistrates, I say awake, both early and late, and walke about the streets of this Citie, that you may finde the Crimson coloured sinnes without any varnish:
Awake, awake, Therefore you Magistrates, I say awake, both early and late, and walk about the streets of this city, that you may find the Crimson coloured Sins without any varnish:
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for feare left he depart, & you neuer more enioy his presence: God hath giuen you both gifts and places not for your selues alone, but also, NONLATINALPHABET,
for Fear left he depart, & you never more enjoy his presence: God hath given you both Gifts and places not for your selves alone, but also,,
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for the common good of Church and Citie, Towne and Country, which if you carefully and truly performe, aiming more at the glory of God, then your owne praise;
for the Common good of Church and city, Town and Country, which if you carefully and truly perform, aiming more At the glory of God, then your own praise;
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In a word, the Country shall flourish and reioyce, the Citie with a loud sounding voice shall send forth your praise to the vttermost parts of the earth;
In a word, the Country shall flourish and rejoice, the city with a loud sounding voice shall send forth your praise to the uttermost parts of the earth;
yea, it shall be a crowne to your heads, a recompence to our labours, a sweet smelling sacrifice vnto the Lord, the ioy of Angels, the triumph of Saints, a blessing to the Citie, a sauing of soules,
yea, it shall be a crown to your Heads, a recompense to our labours, a sweet smelling sacrifice unto the Lord, the joy of Angels, the triumph of Saints, a blessing to the city, a Saving of Souls,
as that it will stop his teares, reioyce his heart, confound his foes, win his fauour, vnfold his mercy, vnlocke his kingdome, that our soules may haue free passage to enter;
as that it will stop his tears, rejoice his heart, confound his foes, win his favour, unfold his mercy, unlock his Kingdom, that our Souls may have free passage to enter;
Where God the Father shall take you by the right hand, and lead you to the fountaines of water, washing all your garments white in the bloud of the Lambe;
Where God the Father shall take you by the right hand, and led you to the fountains of water, washing all your garments white in the blood of the Lamb;
His presence Spirituall is either generall or speciall. Praesentia. 1. Absoluta. 2. Specialis & Approbationis. Act. 17.28. Gen. 4. Mat. 28. 1 Sam. 16.14. Dan. 5.
His presence Spiritual is either general or special. Presence. 1. Absoluta. 2. Specialis & Approbationis. Act. 17.28. Gen. 4. Mathew 28. 1 Sam. 16.14. Dan. 5.
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In agro Narniensi siceitate lutum fieri (ex Plinio) imbre pulurem. That aboundance of grace should produce abundance of iniquitie is Christs greater griefe.
In Agro Narniensi siceitate lutum fieri (ex Pliny) Imbre pulurem. That abundance of grace should produce abundance of iniquity is Christ greater grief.
Our hearts should smite vs when wee see another sinne. Pia est illa trislitia alienis vit•js ingemiscere, non adhaerere: Contristari, non implicari: dolore contrahi, non attrahi. August. Ber. homil. de resurrectione Dom.
Our hearts should smite us when we see Another sin. Pia est illa trislitia alienis vit•js ingemiscere, non adhaerere: Contristari, non implicari: dolore contrahi, non attrahi. August. Ber. Homily. de resurrection Dom.
What care and respect Gouernors should haue ouer and towards those who are committed to their charge, in the Testimony of the Heathens. Xenophon in Cyro.
What care and respect Governors should have over and towards those who Are committed to their charge, in the Testimony of the heathens. Xenophon in Cyrus.
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