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Quid faciam cum surrexerit ad iudicandum Deus? Et cum quaesierit quid respondebo illi? When God shall come vnto iudgement, what shall I doe? when he shall aske, what shall I answere him? Iob. 31.14.
Quid faciam cum surrexerit ad iudicandum Deus? Et cum quaesierit quid respondebo illi? When God shall come unto judgement, what shall I do? when he shall ask, what shall I answer him? Job 31.14.
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THE Apostle Saint Paul was rapt vp on a suddaine into Heauen. 2. Cor. 12. and I (that am not worthy to name a Saint,
THE Apostle Saint Paul was rapt up on a sudden into Heaven. 2. Cor. 12. and I (that am not worthy to name a Saint,
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or to be called an Apostle,) am rapt vp on a suddaine vnto this place, which I euer reputed an earthly heauen;
or to be called an Apostle,) am rapt up on a sudden unto this place, which I ever reputed an earthly heaven;
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and that the rather, since the most splendent and glorious Sunnes of our kingdome shine here,
and that the rather, since the most splendent and glorious Suns of our Kingdom shine Here,
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and the most gratious Starres of our Land, nay of the world, are placed in this Orbe.
and the most gracious Stars of our Land, nay of the world, Are placed in this Orb.
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And though Saint Paul in his vision, knew not whether hee were in, or without his body, And though Saint Paul in his vision, knew not whither he were in, or without his body,
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yet I that come now with my vision vnto you, know that I am in my bodie,
yet I that come now with my vision unto you, know that I am in my body,
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but in a weake, a brused, a broken body, yet well is it with me,
but in a weak, a Bruised, a broken body, yet well is it with me,
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if like, not a Lamp, but a smal candle, I consume my selfe to enlighten others.
if like, not a Lamp, but a small candle, I consume my self to enlighten Others.
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For we reade, that, virtus Dei infirmitate perficitur, the power of God is most strongly seene in a weake man;
For we read, that, virtus Dei Infirmity perficitur, the power of God is most strongly seen in a weak man;
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and my hope & confidence is, that the Spirit of the Lord, which quickens all bodies,
and my hope & confidence is, that the Spirit of the Lord, which quickens all bodies,
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& all spirits, will cheere vp a decaying body, and animate my fainting Spirit. When the Disciples were sent to speake before Iudges, Christ bids them take no care,
& all spirits, will cheer up a decaying body, and animate my fainting Spirit. When the Disciples were sent to speak before Judges, christ bids them take no care,
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for, dabitur illa in horâ, a word of wisedome shal be giuen them in that houre:
for, dabitur illa in horâ, a word of Wisdom shall be given them in that hour:
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and beeing I am to speake before you (graue & reuerend Iudges,) my prayer is, vt detur hac in hora, that a doore of vtterance may be opened,
and being I am to speak before you (graven & reverend Judges,) my prayer is, vt detur hac in hora, that a door of utterance may be opened,
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and a tongue of the learned may be giuen mee for this houre.
and a tongue of the learned may be given me for this hour.
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And since I come hastily before you, what fitter text, what apter message can I bring,
And since I come hastily before you, what fitter text, what apter message can I bring,
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then a foresight of the iudgement, which is ready to hasten, nay fall vpon vs all.
then a foresight of the judgement, which is ready to hasten, nay fallen upon us all.
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Now that your graue wisdomes are assembled, to exercise the iudgements of this Land, what better present,
Now that your graven wisdoms Are assembled, to exercise the Judgments of this Land, what better present,
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or president, could I haue for you, then a touch and straine of that iudgement, which must come vppon all lands;
or president, could I have for you, then a touch and strain of that judgement, which must come upon all Lands;
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that so, iudicium iudicia, the iudgement of God might direct the iudgements of men; Et iudex iudices, and your righteous iudge might aduise you to iudge righteously.
that so, iudicium Judicia, the judgement of God might Direct the Judgments of men; Et Judge Judges, and your righteous judge might advise you to judge righteously.
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When I was first sent to this second Niniue, this great Citie, I came, not like Ionas with fortie dayes, and destruction;
When I was First sent to this second Nineveh, this great city, I Come, not like Ionas with fortie days, and destruction;
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but I came like the Doue, cum oliuâ pacis,, with a branch of Peace and Oliue in my mouth;
but I Come like the Dove, cum oliuâ pacis,, with a branch of Peace and Olive in my Mouth;
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yet now my Maister Christ, that came with a whip into the Temple, hath sent me, cum virgâ iudicii, with a rod of iudgement in my hand.
yet now my Master christ, that Come with a whip into the Temple, hath sent me, cum virgâ Judges, with a rod of judgement in my hand.
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When Saint Paul, spake of iudgment there was a ferè persuasit, one almost perswaded to bee a Christian,
When Saint Paul, spoke of judgement there was a ferè persuasit, one almost persuaded to be a Christian,
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& would to God this my denouncing of iudgement, might perswade, not one, but all, not partly but fully, to be, not nominall, but reall Christians;
& would to God this my denouncing of judgement, might persuade, not one, but all, not partly but Fully, to be, not nominal, but real Christians;
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for God ponders, vias & semitas, the high, broad, and beaten waies of man, as also there by-waies and smallest paths:
for God ponders, Ways & semitas, the high, broad, and beaten ways of man, as also there byways and Smallest paths:
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and in all our waies, nullum ignorat factum qui omnia fecit, he sees, and spies out the least fault, who made euery thing without fault.
and in all our ways, nullum Ignorant factum qui omnia fecit, he sees, and spies out the least fault, who made every thing without fault.
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That Sonne of God who is, principium sine principio, the beginning without beginning, will iudge all that hath been done from the beginning:
That Son of God who is, principium sine principio, the beginning without beginning, will judge all that hath been done from the beginning:
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Hee that is α, and ω, the beginning and the end, will iudge all that haue liued from the beginning of the world vnto the end.
He that is α, and ω, the beginning and the end, will judge all that have lived from the beginning of the world unto the end.
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The day of this life is the day of mortal man, but the day of iudgement is the day of the liuing God:
The day of this life is the day of Mortal man, but the day of judgement is the day of the living God:
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not but that all daies are his;
not but that all days Are his;
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but such is his mercy, as that, though he shew mercie euery day, yet hee hath reserued but one day for his iudgement;
but such is his mercy, as that, though he show mercy every day, yet he hath reserved but one day for his judgement;
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but that is a day of blacknes, and of wrath;
but that is a day of blackness, and of wrath;
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insomuch that the Prophet Malachy cries out, Ecce dies domini, behold this is, with a witnes, the Lords day;
insomuch that the Prophet Malachy cries out, Ecce dies domini, behold this is, with a witness, the lords day;
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it burnes like a furnace, and all the wicked are but as stubble.
it burns like a furnace, and all the wicked Are but as stubble.
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The powre of the Lord had her day in the Creation of the World, the mercy of God had her day in the Redemption of Man that little world:
The pour of the Lord had her day in the Creation of the World, the mercy of God had her day in the Redemption of Man that little world:
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and the iustice of God must haue her day, in the iust punishment, of the vniust and wicked of this world:
and the Justice of God must have her day, in the just punishment, of the unjust and wicked of this world:
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For, fulminabit e coelo, the Lord will thunder from heauen, and the highest will giue his voice.
For, fulminabit e coelo, the Lord will thunder from heaven, and the highest will give his voice.
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And if the thunder and ratling of a cloud bee so terrible, what terrour shall there be,
And if the thunder and rattling of a cloud be so terrible, what terror shall there be,
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when hee shall thunder, that sits aboue the clouds? the thunder doth but, eradicare turres, demolish towres,
when he shall thunder, that sits above the Clouds? the thunder does but, eradicare Towers, demolish towers,
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and root vp trees, but when God shall thunder out his iudgement, extirpabit homines, he will crush and cast downe King, Prince,
and root up trees, but when God shall thunder out his judgement, extirpabit homines, he will crush and cast down King, Prince,
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and people, that haue not made him their fortresse and their towre:
and people, that have not made him their fortress and their tower:
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The thunder doth but, quatere nebulas, make clouds flye like birds vp and downe the aire,
The thunder does but, quatere nebulas, make Clouds fly like Birds up and down the air,
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but when GOD shall thunder out his iudgement, quatiet conscientias, hee will appale and astonish the hart and conscience:
but when GOD shall thunder out his judgement, quatiet Conscientias, he will appall and astonish the heart and conscience:
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yet shal there be then great difference betwixt a good and a guilty conscience;
yet shall there be then great difference betwixt a good and a guilty conscience;
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for a good conscience shall bee mooued, sed vt folium, but as a leafe, with a little winde and breath of Gods displeasure;
for a good conscience shall be moved, sed vt folium, but as a leaf, with a little wind and breath of God's displeasure;
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but the guiltie-one shall be remoued, vt fundament• terrae, as the foundations of the earth are shaken, with the full rigour of Gods wrath.
but the guiltie-one shall be removed, vt fundament• terrae, as the foundations of the earth Are shaken, with the full rigour of God's wrath.
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For then as Saint Hierome hath it, terra tremet, mare mugiet, the earth shall quake, the sea roare, the aire ring, the world burne,
For then as Saint Jerome hath it, terra tremet, mare mugiet, the earth shall quake, the sea roar, the air ring, the world burn,
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and all this All, become as a firebrand and burning coale.
and all this All, become as a firebrand and burning coal.
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And if, tota terra, the whole pillars of the earth must moue, quî glebam terrae, how then should this moue man, who is but a clod of earth? if that, virtutes coeli, the powres of heauen must tremble, what will befall those minds, of mud and earth, that haue neuer minded heauen? if the Angels of God shall stand then at a gaze,
And if, tota terra, the Whole pillars of the earth must move, quî glebam terrae, how then should this move man, who is but a clod of earth? if that, Virtues coeli, the Powers of heaven must tremble, what will befall those minds, of mud and earth, that have never minded heaven? if the Angels of God shall stand then At a gaze,
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how agast will the wicked ones bee, whose portion is with the Diuell and his Angels? Si soluantur coeli, if the Heauens must cleaue,
how aghast will the wicked ones bee, whose portion is with the devil and his Angels? Si soluantur coeli, if the Heavens must cleave,
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and the elements be rent a sunder, quid corda terrena; how will earthly hearts faile and breake, in this day of sorrow,
and the elements be rend a sunder, quid Corda Terrena; how will earthly hearts fail and break, in this day of sorrow,
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and of wonder? if the righteous shall scarse bee saued, vbi impius, where will the wicked,
and of wonder? if the righteous shall scarce be saved, vbi Impius, where will the wicked,
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and the sinner appeare? if iust Iob, but thinking of iudgement; come with his, Quid faciet, what shall he doe; alas then!
and the sinner appear? if just Job, but thinking of judgement; come with his, Quid faciet, what shall he do; alas then!
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Quid fiet, what shall be done to the vniust, whose bodies must boile, and whose soules must frie for it,Quid fiet, what shall be done to the unjust, whose bodies must boil, and whose Souls must fry for it,
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when GOD shall come vnto iudgement?
when GOD shall come unto judgement?
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When God shall come vnto iudgement what shall I doe? This text of iudgement diuides it selfe,When God shall come unto judgement what shall I do? This text of judgement divides it self,
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as the world shall bee diuided in the day of iudgement, in deum & hominem, into the Maiestie of God the iudge,
as the world shall be divided in the day of judgement, in God & hominem, into the Majesty of God the judge,
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and the miserie of man that cannot stand out in the iudgement:
and the misery of man that cannot stand out in the judgement:
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So that here may be obserued, first, a iudge, secondly, people to be adiudged, and thirdly, a iudgment: In the Iudge and iudgement, there bee these heads; first the time when; secondly, the person who;
So that Here may be observed, First, a judge, secondly, people to be adjudged, and Thirdly, a judgement: In the Judge and judgement, there be these Heads; First the time when; secondly, the person who;
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thirdly the manner how; non mittet, seà veniet, he will not send but come; fourthly, the end wherefore, to iudge;
Thirdly the manner how; non mittet, seà Come, he will not send but come; fourthly, the end Wherefore, to judge;
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fiftly, the order by which, quaeret, he will sift and scan, aske, and visite:
Fifty, the order by which, quaeret, he will sift and scan, ask, and visit:
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he wil make a priuy search, a strict inquisition into the works & words, & thoughts of men.
he will make a privy search, a strict inquisition into the works & words, & thoughts of men.
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In those that must be iudged there is a double misery:
In those that must be judged there is a double misery:
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first they shal not know, Quid facere, what to do, for, quid faciant contra factorem? How shal they make their part good against their Maker? and secondly they shall not know, Quid respondere, what to say;
First they shall not know, Quid facere, what to do, for, quid faciant contra factorem? How shall they make their part good against their Maker? and secondly they shall not know, Quid respondere, what to say;
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for, Quae verba valeant aduersus verbum, what word can they haue against him that hath the words of eternal life? against him that is the word & the life? against him that is the life of the word,
for, Quae verba valeant Adversus verbum, what word can they have against him that hath the words of Eternal life? against him that is the word & the life? against him that is the life of the word,
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& the word of life?
& the word of life?
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Againe, for iudgement there is first a time; for, factor temporis & qui natus tempore, He that created time,
Again, for judgement there is First a time; for, factor Temporis & qui Born tempore, He that created time,
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and that was borne for vs in the fulnes of time, wil iudge vs, for our not vsed, or abused time:
and that was born for us in the fullness of time, will judge us, for our not used, or abused time:
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and then, ô quae destructio! what ruine wil come, and how much would we giue, to redeeme a little time?
and then, o Quae Destruction! what ruin will come, and how much would we give, to Redeem a little time?
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Secondly, there is a person, God, and in him, ô quae perfectio, O what perfection! for the Cherubins couer themselues from his face, and Libanus shaketh at his voice!
Secondly, there is a person, God, and in him, o Quae Perfection, Oh what perfection! for the Cherubim cover themselves from his face, and Lebanon shakes At his voice!
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Thirdly, hee shall not send his Deputie, his Legate, Embassador, Agent or Factor, but hee shall come in his owne person;
Thirdly, he shall not send his Deputy, his Legate, Ambassador, Agent or Factor, but he shall come in his own person;
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and there, ô quae consolatio! O what comfort will there be, when he shall come for vs, that went vp to send the comforter vnto vs!
and there, o Quae consolatio! Oh what Comfort will there be, when he shall come for us, that went up to send the comforter unto us!
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Fourthly, he shall come, non indicare, not to finger or point out our sinne, sed iudicare, but to iudge vs,
Fourthly, he shall come, non indicare, not to finger or point out our sin, sed iudicare, but to judge us,
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for euery, euen the least sin;
for every, even the least since;
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and here ôquae desolatio! O what desolation wil he work, on the wicked workers of the earth!
and Here ôquae desolatio! Oh what desolation will he work, on the wicked workers of the earth!
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Briefely, God, and not an Angell, or meere man; will come, and not send; to iudge, and not saue;
Briefly, God, and not an Angel, or mere man; will come, and not send; to judge, and not save;
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and in iudgement, quaeret non teget, he will reueale, not conceale sinnes;
and in judgement, quaeret non teget, he will reveal, not conceal Sins;
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and then, Quid facient? when sinners are vndone, what can they doe? Quid respondebunt? when the mouth of iniquitie & wickednes shal be stop'd, what can the wicked say?
and then, Quid facient? when Sinners Are undone, what can they do? Quid respondebunt? when the Mouth of iniquity & wickedness shall be stopped, what can the wicked say?
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But first of the time of iudgement.
But First of the time of judgement.
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Some like forward Marchants, and bold aduenturers, haue presumed to define and determine the terme and precise time of iudgement:
some like forward Merchants, and bold adventurers, have presumed to define and determine the term and precise time of judgement:
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of which some prefixe the yeare, saying it shall bee in the immediate end of the sixe thousand yeare;
of which Some prefix the year, saying it shall be in the immediate end of the sixe thousand year;
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and there ground is this, because a thousand yeares are with the Lord as one day;
and there ground is this, Because a thousand Years Are with the Lord as one day;
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whence they inferre, that as God made the world in six daies, so hee will destroy it in six thousand yeares.
whence they infer, that as God made the world in six days, so he will destroy it in six thousand Years.
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Others out of the Prophet Malachy, Ecce dies domini;
Others out of the Prophet Malachy, Ecce dies domini;
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Behold the day of the Lord, auerr that God will come to Iudgement in the day. Behold the day of the Lord, aver that God will come to Judgement in the day.
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Others out of the Apostle, Veniet quasi fur nocte, Hee will come like a Theefe in the night;
Others out of the Apostle, Come quasi fur nocte, He will come like a Thief in the night;
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affirme that the Iudgement shall be in the night;
affirm that the Judgement shall be in the night;
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And Saint Augustine consents thus farre to these, that it shall be, nocte rerum, non temporum, in a night and darknes of knowing, And Saint Augustine consents thus Far to these, that it shall be, nocte rerum, non Temporum, in a night and darkness of knowing,
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and good liuing, not of seeing:
and good living, not of seeing:
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Some go further and designe the very point & moment of the night, for out of that of Saint Mathew, factus est clamor media nocte, there was a cry in the midst of the night, they collect, that God will iudge at midnight;
some go further and Design the very point & moment of the night, for out of that of Saint Matthew, factus est clamor media nocte, there was a cry in the midst of the night, they collect, that God will judge At midnight;
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and Cassiodore hath the same building, though on another ground, for on that, percussit primogenita, God strucke the first borne of Egypt at midnight, he concludes, that the iudgement shall bee in the middle of night.
and Cassiodorus hath the same building, though on Another ground, for on that, percussit Firstborn, God struck the First born of Egypt At midnight, he concludes, that the judgement shall be in the middle of night.
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There bee yet some more fancifull and curious then these, conceiting that the iudgement shall be in the fourth watch of the night,
There be yet Some more fanciful and curious then these, Conceit that the judgement shall be in the fourth watch of the night,
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because it must dissolue the foure elements, and what was compacted or composed of the foure Elements.
Because it must dissolve the foure elements, and what was compacted or composed of the foure Elements.
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Others imagine that it shall be in the third watch, for that it is the worke not of the first,
Others imagine that it shall be in the third watch, for that it is the work not of the First,
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or second person alone, but the ioynt worke of the blessed Trinity.
or second person alone, but the joint work of the blessed Trinity.
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Some deferre it to the second watch of the night, for that the Sonne of God, the second person in heauen, is appointed to bee the iudge of all the earth:
some defer it to the second watch of the night, for that the Son of God, the second person in heaven, is appointed to be the judge of all the earth:
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and lastly some tie it to the first watch of the night, because it is said, that Christ is the first fruites of them that sleepe.
and lastly Some tie it to the First watch of the night, Because it is said, that christ is the First fruits of them that sleep.
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Now to these vaine curiosities, and curious vanities, what haue we to oppose;
Now to these vain curiosities, and curious vanities, what have we to oppose;
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namely first that of the scripture, Non nobis datum, it is not giuen vnto vs to know the times and seasons, which God hath reserued in his owne power:
namely First that of the scripture, Non nobis datum, it is not given unto us to know the times and seasons, which God hath reserved in his own power:
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Secondly, of that day and howre knoweth no Man, no nor the Angels, no nor the Son, but the father onely.
Secondly, of that day and hour Knoweth no Man, no nor the Angels, no nor the Son, but the father only.
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Thirdly, as St. Augustine hath it, Qui ante tempora, he that was before al time, and gaue beginning to time, will come to iudge vs in due time;
Thirdly, as Saint Augustine hath it, Qui ante tempora, he that was before all time, and gave beginning to time, will come to judge us in due time;
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when that of the Reuelation shall be true, Tempas not erit amplius, there shall bee no longer time. when that of the Revelation shall be true, Tempas not erit Amplius, there shall be no longer time.
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And heere me thinkes I may fitly gather one question out of S. Augustine, for where he saith tam occultas dies iudieii, vt lateat ipsum tudicem, the day of iudgement is so secret and close, that it is vnknowne euen to the iudge, it may seeme perhaps to some, not fully Orthodoxe and good;
And Here me thinks I may fitly gather one question out of S. Augustine, for where he Says tam occultas dies iudieii, vt lateat ipsum tudicem, the day of judgement is so secret and close, that it is unknown even to the judge, it may seem perhaps to Some, not Fully Orthodox and good;
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for what, hath the father committed iudicium filio, all iudgement to the Sonne, and yet retained, diem iudicii, the day of iudgement vnto himselfe? I will not, either dispute or define this poynt, onely I will poynt out, what others say.
for what, hath the father committed iudicium filio, all judgement to the Son, and yet retained, diem Judges, the day of judgement unto himself? I will not, either dispute or define this point, only I will point out, what Others say.
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Some affirme that the Sonne knowes not the day of iudgement, quà homo sed quà Deus, as hee is man, but as he is God: some affirm that the Son knows not the day of judgement, quà homo sed quà Deus, as he is man, but as he is God:
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Others that hee knew it as man, but not to reueale it vnto men:
Others that he knew it as man, but not to reveal it unto men:
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others that he knew it not as a Sauiour, qui tum erat, which he onely was while he was in the world;
Others that he knew it not as a Saviour, qui tum erat, which he only was while he was in the world;
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but as a iudge, qui nondum erat, which he is not till he shall come to iudge the world: but as a judge, qui Nondum erat, which he is not till he shall come to judge the world:
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Sed satis temporis in tempore, I haue spent time enough in bolting out the iudgement time, I will therefore conclude this point with some few moralls.said satis Temporis in tempore, I have spent time enough in bolting out the judgement time, I will Therefore conclude this point with Some few morals.
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And first that of S. Gregory, Latet dies vltimus, vt omnes obseruentur dies, The last day is not specified to man, that man might iudge euery day his last: And First that of S. Gregory, Latet dies Last, vt omnes obseruentur dies, The last day is not specified to man, that man might judge every day his last:
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Secondly, that of S. Augustine, latet iudicium, sed vniuersale, non tuum; quia mors tua, iudicium tuum: Secondly, that of S. Augustine, latet iudicium, sed vniuersale, non tuum; quia mors tua, iudicium tuum:
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The day of the generall iudgement thou canst not find, but thy particular iudgement will find thee in the day of thy death.
The day of the general judgement thou Canst not find, but thy particular judgement will find thee in the day of thy death.
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Thirdly that of the same S. Augustine, Latet iudicium, tamen piorum fidem non latet, iustum esse vt lateret, The day of iudgement is obscure, Thirdly that of the same S. Augustine, Latet iudicium, tamen Piorum fidem non latet, iustum esse vt lateret, The day of judgement is Obscure,
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yet they that are enlightened by faith, see reason why it should not see the light.
yet they that Are enlightened by faith, see reason why it should not see the Light.
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Lastly that of Saint Bernard, Incertus dies quo veniet, vt sic viueres quasi hodie veniret, the day of Christs comming is vncertaine,
Lastly that of Saint Bernard, Uncertain dies quo Come, vt sic viueres quasi hodie veniret, the day of Christ coming is uncertain,
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because it might learne thee so to liue, as if he would certainely come this present day:
Because it might Learn thee so to live, as if he would Certainly come this present day:
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and then blessed is hee, that shall heare; Hodie mecum eris in paradiso, this day shalt thou bee with mee in Paradice;
and then blessed is he, that shall hear; Hodie mecum eris in Paradiso, this day shalt thou be with me in Paradise;
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so I come from the time when, to the person who; when God.
so I come from the time when, to the person who; when God.
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2 God might haue sent forth his summons; haue commanded both by earthly and heauenly warrants;
2 God might have sent forth his summons; have commanded both by earthly and heavenly warrants;
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he might haue made both Angels, and Saints, and the soules of iust men, as his apparitors,
he might have made both Angels, and Saints, and the Souls of just men, as his apparitors,
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and officials to conuent vs to iudgement;
and officials to convent us to judgement;
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but to shew his Maiestie, and release his out of misery, apparebit ipse, God himselfe will appeare in iudgement:
but to show his Majesty, and release his out of misery, apparebit ipse, God himself will appear in judgement:
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And if GOD come to be our iudge, then doubtless there will be, rectum iudicium, a right & true iudgement;
And if GOD come to be our judge, then doubtless there will be, rectum iudicium, a right & true judgement;
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for God is truth, & he cannot faile; for God is truth, & he cannot fail;
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either ignorantiâ iuris, as not knowing the law, for he gaue the law, & will iudge,
either ignorantiâ iuris, as not knowing the law, for he gave the law, & will judge,
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as S. Iohn intimates, acording to Moses, and the law;
as S. John intimates, according to Moses, and the law;
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nor yet ignorantiâ facti, as not seeing the fact, for hee knowes our thoughts long before,
nor yet ignorantiâ facti, as not seeing the fact, for he knows our thoughts long before,
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and therfore much more are our facts and deeds before him.
and Therefore much more Are our facts and Deeds before him.
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Againe, if it be God that will iudge the earth, then sure, aequum iudicium, his iudgement will be righteous and good;
Again, if it be God that will judge the earth, then sure, Aequum iudicium, his judgement will be righteous and good;
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for, nec errat ipse, nec sustinet errantem, hee cannot sinne himselfe, neither yet endure a wilfull sinner;
for, nec errat ipse, nec Sustinet errantem, he cannot sin himself, neither yet endure a wilful sinner;
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and we cannot corrupt him with presents and goods, for, bonorum non indiget, as the Psalmist hath it, he hath no need of our goods:
and we cannot corrupt him with presents and goods, for, Bonorum non indiget, as the Psalmist hath it, he hath no need of our goods:
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we cannot win him with personall fauour, for God is no accepter of persons:
we cannot win him with personal favour, for God is no accepter of Persons:
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and lastly wee cannot moue him to malice or hate, for, nihil odit eorum quae fecit, the maker of all, hateth nothing that he did make.
and lastly we cannot move him to malice or hate, for, nihil odit Their Quae fecit, the maker of all, hates nothing that he did make.
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And here I must craue leaue to question, and resolue some doubts, First, multi dicuntur Dii, since many be called Gods, in holy Writ, it may be questioned, which of those gods shall bee our iudge:
And Here I must crave leave to question, and resolve Some doubts, First, multi dicuntur Gods, since many be called God's, in holy Writ, it may be questioned, which of those God's shall be our judge:
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For the Angels they are called gods, GOD stood in the assemblie of gods, saith the Psalme;
For the Angels they Are called God's, GOD stood in the assembly of God's, Says the Psalm;
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and yet the Angels shall not iudge vs, since Saint Paul tels vs, that wee shall iudge the Angels: Secondly, the diuels are called gods, but the gods of the Gentiles, Dii gentium Daemonia, the gods of the Gentiles are diuels; neither yet shall these bee our iudges, and yet the Angels shall not judge us, since Saint Paul tells us, that we shall judge the Angels: Secondly, the Devils Are called God's, but the God's of the Gentiles, Gods gentium Daemonia, the God's of the Gentiles Are Devils; neither yet shall these be our judges,
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for the Prince of this world (that is the Diuell) is iudged already: Thirdly, the iust and righteous men are called gods, I haue said you are gods:
for the Prince of this world (that is the devil) is judged already: Thirdly, the just and righteous men Are called God's, I have said you Are God's:
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and yet these shall not iudge vs, for, vix stabit iustus in iudicio, the iust shall scarse stand out, nay vp, in iudgement.
and yet these shall not judge us, for, vix stabit Justus in Judicio, the just shall scarce stand out, nay up, in judgement.
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Fourthly, Kings are called gods, the gods of the earth are lifted vp;Fourthly, Kings Are called God's, the God's of the earth Are lifted up;
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and yet though these be Kings in this world, they shall not be Iudges in another:
and yet though these be Kings in this world, they shall not be Judges in Another:
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but, as it is in the booke of Wisedome, Potentes potenter, mighty Kings shal be mightily punished,
but, as it is in the book of Wisdom, Potentes potenter, mighty Kings shall be mightily punished,
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if they sinne against the Almightie.
if they sin against the Almighty.
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Fiftly, Priests are called gods, offerte Dii, let the Priests offer, and yet these shall not iudge vs;Fifty, Priests Are called God's, offerte Gods, let the Priests offer, and yet these shall not judge us;
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for both Priest and people, congregetur coram Deo, must stand before the tribunall of God.
for both Priest and people, congregetur coram God, must stand before the tribunal of God.
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Sixtly, Magistrates are called gods, Diis ne detrahas, speake not euill of the Magistrates, and yet nor they shall be our iudges,Sixty, Magistrates Are called God's, Dis ne detrahas, speak not evil of the Magistrates, and yet nor they shall be our judges,
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for they are but Gods stewards, vnder God, and must render, rationem villicationis, an exact account of their Stewardships vnto God.
for they Are but God's Stewards, under God, and must render, rationem villicationis, an exact account of their Stewardships unto God.
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Lastly, Iudges they are called gods, the cause was brought, ad Deos, vnto the Iudges,Lastly, Judges they Are called God's, the cause was brought, ad Gods, unto the Judges,
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and yet though these execute the iudgements of God vpon earth, God himselfe shall come from heauen to iudge them.
and yet though these execute the Judgments of God upon earth, God himself shall come from heaven to judge them.
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For, habent vel supremi iudices superiorem iudicem, the Lord chiefe Iustices of this world, haue there Lord aboue, that shall doe them iustice:
For, habent vel supremi Judges superiorem Judge, the Lord chief Justices of this world, have there Lord above, that shall do them Justice:
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So then we must now, excluding al these, conclude all, Iudex vniuersalis, deus vniuersi, that hee that made all, will iudge all.
So then we must now, excluding all these, conclude all, Judge Universalis, deus vniuersi, that he that made all, will judge all.
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Hee that is God will iudge the gods: hee that is the Angell of the great counsell, will iudge the Angels:
He that is God will judge the God's: he that is the Angel of the great counsel, will judge the Angels:
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hee that is a King, will iudge the Kings: hee that is a Priest, will iudge the Priests:
he that is a King, will judge the Kings: he that is a Priest, will judge the Priests:
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Iudex iudices, homo homines, Christus omnes iudicabit; Hee is Iudge, that will censure and sentence Iudges:Judge Judges, homo homines, Christus omnes iudicabit; He is Judge, that will censure and sentence Judges:
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hee that is man, will conuent and conuict man;
he that is man, will convent and convict man;
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and yet there shall bee but one iudge of all men, euen IESVS CHRIST God and Man.
and yet there shall be but one judge of all men, even JESUS CHRIST God and Man.
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Againe, since God shall iudge, and there be, though but one God, yet three persons, it may be questioned, which of the three persons shall be our Iudge? And this the Psalmist seemes to answere, when hee saith, Deus vester veniet, Hee shall bee your Iudge that is most yours;
Again, since God shall judge, and there be, though but one God, yet three Persons, it may be questioned, which of the three Persons shall be our Judge? And this the Psalmist seems to answer, when he Says, Deus vester Come, He shall be your Judge that is most yours;
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Now the second person is most ours; for hee was borne to vs, he liued with vs; hee died for vs;
Now the second person is most ours; for he was born to us, he lived with us; he died for us;
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and what he either did or suffered, it was all for the good of vs.
and what he either did or suffered, it was all for the good of us
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But why doth the second person iudge and not the first? Why the Sonne and not the Father? First, because Saint Iohn tels vs, the Father hath giuen all iudgement to the Sonne;
But why does the second person judge and not the First? Why the Son and not the Father? First, Because Saint John tells us, the Father hath given all judgement to the Son;
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and to the Sonne, as Saint Bernard expounds it, non quà filius suus, sed hominis filius, not as hee is the Sonne of God begotten before the world,
and to the Son, as Saint Bernard expounds it, non quà filius suus, sed hominis filius, not as he is the Son of God begotten before the world,
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but as he is the Son of the blessed Virgin, borne in the world;
but as he is the Son of the blessed Virgae, born in the world;
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Secondly, the Son iudgeth, and not the Father, because it best fitteth a King to iudge his owne Subiects;Secondly, the Son Judgeth, and not the Father, Because it best fits a King to judge his own Subjects;
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and we are now the immediate subiects of the Son: Indeed in our Creation, wee were absolutely the subiects of God;
and we Are now the immediate Subjects of the Son: Indeed in our Creation, we were absolutely the Subjects of God;
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but by rebelling against God, wee became the slaues and vassals of Satan, and not the Subiects of our God;
but by rebelling against God, we became the slaves and vassals of Satan, and not the Subjects of our God;
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yet now beeing bought out of the subiection of Satan, by the precious bloud of the Sonne of God, wee become the subiects of the Sonne:
yet now being bought out of the subjection of Satan, by the precious blood of the Son of God, we become the Subjects of the Son:
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Not that this is to be vnderstood, exclusiue, as excluding from the worke of our Redemption, the Father, or the Holy Ghost:
Not that this is to be understood, exclusive, as excluding from the work of our Redemption, the Father, or the Holy Ghost:
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Sed appretiatiue, as the Schoolemen speake, but because the price of our Redemption, was paide by the Sonne,said Appretiative, as the Schoolmen speak, but Because the price of our Redemption, was paid by the Son,
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and not the person of the Father, or holy Ghost;
and not the person of the Father, or holy Ghost;
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and in that the Sonne did, sustinere poenas, vndergoe our punishment, & procurare praemia, and purchase our reward, he must, dispensare praemia & poenas, both dispose of our punishment and reward.
and in that the Son did, Sustain poenas, undergo our punishment, & procurare praemia, and purchase our reward, he must, dispensare praemia & poenas, both dispose of our punishment and reward.
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Yet once more, since in the Sonne there is a double forme, a Diuine, an humane nature, it may bee questioned, in what forme, and nature he shall iudge.
Yet once more, since in the Son there is a double Form, a Divine, an humane nature, it may be questioned, in what Form, and nature he shall judge.
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Saint Augustine answeres, eâdem formâ iudicabit nos, Hee shall iudge vs in the same forme, wherein he stood before the iudge for vs;
Saint Augustine answers, eâdem formâ iudicabit nos, He shall judge us in the same Form, wherein he stood before the judge for us;
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he shall iudge vs, not as God, but as Man:
he shall judge us, not as God, but as Man:
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according to that of the Scripture, yee shall see, filium hominis, the Sonne, not of God,
according to that of the Scripture, ye shall see, Son hominis, the Son, not of God,
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but of Man, cōming in the clouds.
but of Man, coming in the Clouds.
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Veniet qui deus, non quà deus, He that shall iudge vs is God, but he shal not iudg vs as he is God:Come qui deus, non quà deus, He that shall judge us is God, but he shall not judge us as he is God:
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not as he is God, because, as Esay hath it, tollatur impius, the wicked must be taken away, that he neuer see the glory of God;
not as he is God, Because, as Isaiah hath it, Tollatur Impius, the wicked must be taken away, that he never see the glory of God;
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but as man, vt homines videant, that men may see, & behold the iudge of men.
but as man, vt homines See, that men may see, & behold the judge of men.
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The Papists ad, that not only the iudg shal be visible, but out of that of the gospel, they shal see, signum filii hominis, the signe of the Son of Man, they would euict, that the crosse shall come before him,
The Papists and, that not only the judge shall be visible, but out of that of the gospel, they shall see, signum Sons hominis, the Signen of the Son of Man, they would evict, that the cross shall come before him,
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as a verge, rodde, and scepter vnto iudgement: but this opinion deserues correction and a rod;
as a verge, rod, and sceptre unto judgement: but this opinion deserves correction and a rod;
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for though with Saint Paul, we preach Christum crucifixum, Christ crucifide vpon earth, yet I neuer finde, that the crosse and crucifixe of Christ, was euer taken,
for though with Saint Paul, we preach Christ crucifixum, christ crucifide upon earth, yet I never find, that the cross and crucifix of christ, was ever taken,
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as Saint Paul was, vp to Heauen.
as Saint Paul was, up to Heaven.
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Lastly, since Christ shall Iudge vs as hee is Man, it may be questioned, whither there shall be no difference, betweene the man Christ liuing vpon earth,Lastly, since christ shall Judge us as he is Man, it may be questioned, whither there shall be no difference, between the man christ living upon earth,
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and the man Christ as hee shall come a Iudge from Heauen. Yes doubtlesse, much difference, not in substance, but in qualitie;
and the man christ as he shall come a Judge from Heaven. Yes doubtless, much difference, not in substance, but in quality;
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for he that was here a man, natus praesepio, borne in a stable, is there also a man, Sed regnans coelo, but commanding in the heauens.
for he that was Here a man, Born praesepio, born in a stable, is there also a man, said Regnans coelo, but commanding in the heavens.
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Hee that was here, inter homines, a man amongst men, is there, supra Angelos, a man aboue the Angels:
He that was Here, inter homines, a man among men, is there, supra Angels, a man above the Angels:
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Hee that was here, corpore infirmo, in a bodie of frailty, is there corpore glorioso, in a bodie of glorie:
He that was Here, corpore infirmo, in a body of frailty, is there corpore glorioso, in a body of glory:
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He that was here, Salu•tor verus, a true Sauiour, is there, iudex seuerus, a sharpe iudge:
He that was Here, Salu•tor verus, a true Saviour, is there, Judge Severus, a sharp judge:
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Hee that came here, pati pro dilectis, to suffer for his beloued, sits there, triumphare cum electis, to triumph with his chosen and elect:
He that Come Here, pati Pro dilectis, to suffer for his Beloved, sits there, triumphare cum electis, to triumph with his chosen and elect:
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he that came here, mori ad tempus, to die for a time, is there, deus viuens, liuing with God for euer; and the euerliuing God.
he that Come Here, Mori ad Tempus, to die for a time, is there, deus viuens, living with God for ever; and the everliving God.
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Yet (graue and Reuerend Iudges,) before I close vp this point, I must say one thing that concernes you, that toucheth your scarlet, and your iudgement seates.
Yet (graven and Reverend Judges,) before I close up this point, I must say one thing that concerns you, that touches your scarlet, and your judgement seats.
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For where it is said, the Father hath giuen all iudgement to the Son, then, the Anabaptists inferre, why then doe other the Sonnes of men iudge? and so learned Fathers of the Law, would they wound,
For where it is said, the Father hath given all judgement to the Son, then, the Anabaptists infer, why then do other the Sons of men judge? and so learned Father's of the Law, would they wound,
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nay ded you, who are the pillars of truth, the life of the liuing, and the defence of men appointed vnto death:
nay dead you, who Are the pillars of truth, the life of the living, and the defence of men appointed unto death:
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But I answere, God hath giuen all iudgement to the Sonne, that is, omne futurum iudicium, all the generall, vniuersall, and future iudgement:
But I answer, God hath given all judgement to the Son, that is, omne Future iudicium, all the general, universal, and future judgement:
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and secondly for you, non tam vos, quam deus per vos iudicat, it is not so much you,
and secondly for you, non tam vos, quam deus per vos iudicat, it is not so much you,
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as God that iudgeth in, and by you; according to that of Deutero. you exercise the iudgements, not of man, but of God:
as God that Judgeth in, and by you; according to that of Deuteronomy. you exercise the Judgments, not of man, but of God:
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and thirdly, Iudicat homo hominem in opere, sed deus in corde, that though God onely iudge the heart,
and Thirdly, Iudicat homo hominem in Opere, sed deus in cord, that though God only judge the heart,
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yet man may iudge, of the fact of man. And so I come to my third part, will come; when God shall come.
yet man may judge, of the fact of man. And so I come to my third part, will come; when God shall come.
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In God rising (for so reades the vulgate) and comming, (for so hath the English) vnto iudgement, I obserue two things:
In God rising (for so reads the vulgate) and coming, (for so hath the English) unto judgement, I observe two things:
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First, the certaintie, then the vicinitie of the iudgement:First, the certainty, then the vicinity of the judgement:
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It is not said, Deus venit, God doth, or hath come, but, Deus veniet, God will come;
It is not said, Deus venit, God does, or hath come, but, Deus Come, God will come;
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and yet according to the rule of the Schoole, Futurum in Deo aeque certum, quam aut praesens aut praeteritum, that which is to come in God, is as sure,
and yet according to the Rule of the School, Future in God aeque certum, quam Or Praesens Or Past, that which is to come in God, is as sure,
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as if it were either present, or past. And God wil come to iudgement both for the glorie of God, and of Man,
as if it were either present, or past. And God will come to judgement both for the glory of God, and of Man,
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and of Christ both God and Man: First, for the glorie of God;
and of christ both God and Man: First, for the glory of God;
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for God hath promised a iudgement, and all the promises of God are yea, and Amen:
for God hath promised a judgement, and all the promises of God Are yea, and Amen:
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The Prophets and the Apostles, both the Law, and the Gospell beare witnes of a iudgement:
The prophets and the Apostles, both the Law, and the Gospel bear witness of a judgement:
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I wil contend with thee in iudgement, saith God in Ieremie: The Nations shall see my iudgement, saith God in Ezekiel: I will sit and iudge all people, saith God in Ioel. In Saint Paul wee reade Statutum est, Death is appointed,
I will contend with thee in judgement, Says God in Ieremie: The nations shall see my judgement, Says God in Ezekielem: I will fit and judge all people, Says God in Joel In Saint Paul we read Statutum est, Death is appointed,
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and after it commeth the iudgement:
and After it comes the judgement:
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And in Saint Peter wee finde a Iudicaturus est, that, as if God had put on his robes,
And in Saint Peter we find a Judicator est, that, as if God had put on his robes,
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and were set on his iudgment seate, hee is now ready to iudge the quicke and dead:
and were Set on his judgement seat, he is now ready to judge the quick and dead:
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God promised a floud and it came, Et qui verus diluu•o, cur non iudicio? hee that performed in the particular, shall he not also performe in a generall iudgement? In Philosophie, posito vno contrariorum, if we grant one contrarie, the other will follow:
God promised a flood and it Come, Et qui verus diluu•o, cur non Judicio? he that performed in the particular, shall he not also perform in a general judgement? In Philosophy, Placed vno Contrary, if we grant one contrary, the other will follow:
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but wee haue had experience of Gods mercie, which is opposite to iudgement, and shall wee not also haue a triall and a iudgement? GOD hath shewed iustice in Heauen, on rebellious Angels,
but we have had experience of God's mercy, which is opposite to judgement, and shall we not also have a trial and a judgement? GOD hath showed Justice in Heaven, on rebellious Angels,
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and will hee not shew iustice on men, if they rebell vpon earth? Secondly, there must be a iudgement for the good of man:
and will he not show Justice on men, if they rebel upon earth? Secondly, there must be a judgement for the good of man:
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for here the holiest and most heauenly men be in most heauiness: Hic optimi pessime agunt; here the righteous man hath most wrong;
for Here the Holiest and most heavenly men be in most heaviness: Hic Optimi pessime Agunt; Here the righteous man hath most wrong;
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and therefore God will iudge, and do him right. Here Iezabel sits brauing in a window, while Ieremie lies sticking in the mudd.
and Therefore God will judge, and do him right. Here Jezebel sits braving in a window, while Ieremie lies sticking in the mud.
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Here Diues sits in his pallace, clothed richly, faring daintily, while Lazarus lies at his gate naked and hungry.
Here Diues sits in his palace, clothed richly, faring daintily, while Lazarus lies At his gate naked and hungry.
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Here Herod wil please his Herodias, though it be with the head of Iohn the Baptist;
Here Herod will please his Herodias, though it be with the head of John the Baptist;
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Nonne visitabit, shall not God visite, and come to iudgement for these things? Here the condition of the godly Christian, is much like to the state of Christ his maister, nec viuus domum, nec mortuus sepulcrum habet, they haue scarse a house wherein to liue,Nonne visitabit, shall not God visit, and come to judgement for these things? Here the condition of the godly Christian, is much like to the state of christ his master, nec viuus domum, nec Mortuus sepulcrum habet, they have scarce a house wherein to live,
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and (such hath been the Popish furie) their bones haue not had rest after their death:
and (such hath been the Popish fury) their bones have not had rest After their death:
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while they liued they found exilium, & equuleum, banishment, and the racke:
while they lived they found exilium, & equuleum, banishment, and the rack:
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and being dead, the wicked did, saeuire in manes, not let them rest when they were at rest:
and being dead, the wicked did, saevire in manes, not let them rest when they were At rest:
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Much like to the storie in Eusebius, where they were not content to burne the bodies of the Saints, Much like to the story in Eusebius, where they were not content to burn the bodies of the Saints,
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but they cast there ashes vppon the water, with this obloquie, colligat Deus, let the Lord gather them if hee will haue them.
but they cast there Ashes upon the water, with this obloquy, colligat Deus, let the Lord gather them if he will have them.
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But O LORD, holy, and true, how long, how long? the bloud of thy Saints is shed round about this round world,
But Oh LORD, holy, and true, how long, how long? the blood of thy Saints is shed round about this round world,
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and they are cut in peeces, euen as men cut and hew wood, and wilt thou not yet come, to be auenged on such a people as this? Yes, saith the Psalme, the Lord will come, and not keepe silence:
and they Are Cut in Pieces, even as men Cut and hew wood, and wilt thou not yet come, to be avenged on such a people as this? Yes, Says the Psalm, the Lord will come, and not keep silence:
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and, as it is in another Psalme, Doubtlesse there is a God that will iudge the earth.
and, as it is in Another Psalm, Doubtless there is a God that will judge the earth.
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And as in a balance, or a scale, that which is lightest mounteth highest, so those that were of light, And as in a balance, or a scale, that which is Lightest mounts highest, so those that were of Light,
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or no esteeme in the world; shall then be taken vp vnto the highest:
or no esteem in the world; shall then be taken up unto the highest:
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Gemunt boni, though the godly, mourne here like a Doue, yet fruentur summo bono, then they shall be comforted, by that Spirit, who appeared in the likenes of a Doue:Gemount boni, though the godly, mourn Here like a Dove, yet fruentur Summo Bono, then they shall be comforted, by that Spirit, who appeared in the likeness of a Dove:
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Though the good haue, pressuram in terrâ, griefe, and oppression vpon earth;
Though the good have, pressuram in terrâ, grief, and oppression upon earth;
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yet they shall finde, vsuram in coelo, interest and increase of glorie in the Kingdome of heauen.
yet they shall find, vsuram in coelo, Interest and increase of glory in the Kingdom of heaven.
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Lastly, as there must be a iudgement for the glorie of God, and good of man:Lastly, as there must be a judgement for the glory of God, and good of man:
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so it must also bee for the honour of Christ Iesus, God and Man. For the world did not beleeue Christ to bee the Messias:
so it must also be for the honour of christ Iesus, God and Man. For the world did not believe christ to be the Messias:
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the Iew held him but a meere, and miserable man: the Gentiles derided him, as a crucified God;
the Iew held him but a mere, and miserable man: the Gentiles derided him, as a Crucified God;
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and therefore will hee call heauen, and earth, and come and iudge his people;
and Therefore will he call heaven, and earth, and come and judge his people;
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and hee will come in such power, and maiestie, that the whole world shall confesse him a Messias;
and he will come in such power, and majesty, that the Whole world shall confess him a Messias;
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that the Iew shall acknowledge him a God;
that the Iew shall acknowledge him a God;
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and that both Iew and Gentile shall feare, and grieue, to see him so highly glorified, whom they basely slew and crucified.
and that both Iew and Gentile shall Fear, and grieve, to see him so highly glorified, whom they basely slew and Crucified.
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Secondly, I obserued the neerenes and vicinitie of the iudgement:Secondly, I observed the nearness and vicinity of the judgement:
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It is not said in the Apostles Creede, veniet, sea venturus est iudicare, hee will come,
It is not said in the Apostles Creed, Come, sea Coming est iudicare, he will come,
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but hee is at hand, he hath, as it were, set forth, and is on his way comming to iudgement.
but he is At hand, he hath, as it were, Set forth, and is on his Way coming to judgement.
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Non instat iudiciam, sed ferè extat, the day of iudgement is not so much future and to come,Non Instant iudiciam, sed ferè extat, the day of judgement is not so much future and to come,
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as it is already present and in sight.
as it is already present and in sighed.
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Iudex adianuam, now is the iudge riding his circuite, now hath hee sent forth his summons,Judge adianuam, now is the judge riding his circuit, now hath he sent forth his summons,
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now hath hee put on his robe, now is he set vpon his throne now is thy inditement reading,
now hath he put on his robe, now is he Set upon his throne now is thy indictment reading,
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now is thy cause pleading, and now, euen now, the sentence of thy eternall life, or death, may bee passing:
now is thy cause pleading, and now, even now, the sentence of thy Eternal life, or death, may be passing:
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witnes that of the Apostle, Nunc est iudicium, hee doth not say, nunc erit, now the iudgement shall bee,
witness that of the Apostle, Nunc est iudicium, he does not say, nunc erit, now the judgement shall be,
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as if it were comming, but nunc est, now is the iudgement of this world, as if this moment, this instant, and present now, were allotted for the iudgement.
as if it were coming, but nunc est, now is the judgement of this world, as if this moment, this instant, and present now, were allotted for the judgement.
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The world, that great man, hath the throwes and panges of death now seazing on him:
The world, that great man, hath the throws and pangs of death now seizing on him:
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And as man, the little world, when hee hath liued many yeares, draweth then neere vnto his end,
And as man, the little world, when he hath lived many Years, draws then near unto his end,
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so the world, that hath liued now almost six thousand yeares, must needes consume and haue an end:
so the world, that hath lived now almost six thousand Years, must needs consume and have an end:
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In the time of the Apostles the Kingdome of God was at hand, and now after so long a time as from the Apostles, is it yet farre off?
In the time of the Apostles the Kingdom of God was At hand, and now After so long a time as from the Apostles, is it yet Far off?
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When the Sunne hath passed the twelue signes, wee know then the yeare ends:
When the Sun hath passed the twelue Signs, we know then the year ends:
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Now Christ, our Sunne, hath passed through these signes, and therefore the yeare of the world must haue an end.
Now christ, our Sun, hath passed through these Signs, and Therefore the year of the world must have an end.
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Christ in his birth passed through Virgo, for hee was borne of a pure and blessed Virgin:
christ in his birth passed through Virgo, for he was born of a pure and blessed Virgae:
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He passed Gemini, in his incarnation, for there was both a Diuine and humane Nature: He passed Gemini, in his incarnation, for there was both a Divine and humane Nature:
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Hee passed Cancer, in his descension, for hee descended, and came, as it were backe, from God to man.
He passed Cancer, in his descension, for he descended, and Come, as it were back, from God to man.
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He passed Libra in his Passion, where his mercie, and his merits, ouer-wayed our misery and sinne:
He passed Libra in his Passion, where his mercy, and his merits, overweighed our misery and sin:
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And (not to be, although I might bee, curious in all) hee passed Leo in his resurrection,
And (not to be, although I might be, curious in all) he passed Leo in his resurrection,
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when hee rose strong as a Lyon, and ouercame the graue, death, and hell, and that hellish, roaring, and deuouring Lyon.
when he rose strong as a lion, and overcame the graven, death, and hell, and that hellish, roaring, and devouring lion.
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Now then that Christ hath passed all these signes, it is a signe that the world, and all must passe away.
Now then that christ hath passed all these Signs, it is a Signen that the world, and all must pass away.
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Alas then why doe some, and some Christian men so liue, as if there were no iudgement after this life? Nay more,
Alas then why do Some, and Some Christian men so live, as if there were no judgement After this life? Nay more,
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as if they were Aduocates, and Orators, and Sophisters for the Diuell, why doe they dispute against the iudgement of our God? For say some,
as if they were Advocates, and Orators, and Sophisters for the devil, why do they dispute against the judgement of our God? For say Some,
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why should God iudge man after his death, since hee hath his iudgement at his death? I answere, that in death wee haue a particular iudgement,
why should God judge man After his death, since he hath his judgement At his death? I answer, that in death we have a particular judgement,
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but God will also haue a generall:
but God will also have a general:
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Secondly, in death we haue the iudgement of the Soule, but God will iudge both Body, and Soule: Secondly, in death we have the judgement of the Soul, but God will judge both Body, and Soul:
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Lastly, in death wee haue a secret doome, but God will haue an open assise, a publike Sessions, and a manifest iudgement: Lastly, in death we have a secret doom, but God will have an open assize, a public Sessions, and a manifest judgement:
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O then put not farre from you the euill day, but so liue, as if you were to make, your personall appearance before your God, this present day.
Oh then put not Far from you the evil day, but so live, as if you were to make, your personal appearance before your God, this present day.
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For be you sure, if any heare mee this day, and regard not in his heart the iudgment day, that euen this Text, these words, this Sermon of iudgement, will rise vp against them in the day of iudgement.
For be you sure, if any hear me this day, and regard not in his heart the judgement day, that even this Text, these words, this Sermon of judgement, will rise up against them in the day of judgement.
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So I come to my fourth obseruation, the end of Christs comming, it is to iudgement.
So I come to my fourth observation, the end of Christ coming, it is to judgement.
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4 And here I note these things: First, the multiplicitie of iudgement ▪ Secondly, the qualitie of Gods iudgement:
4 And Here I note these things: First, the Multiplicity of judgement ▪ Secondly, the quality of God's judgement:
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Thirdly, the prodromi and fore-runners of the iudgement: Lastly, the followers and attendants on this iudgement.Thirdly, the prodromi and forerunners of the judgement: Lastly, the followers and attendants on this judgement.
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There is a manifold and various iudgement:
There is a manifold and various judgement:
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For, (as Bonauenture notes) their is in God ▪ iudicium praescienti•, a iudgement for those sinnes that were but intended: For, (as Bonaventure notes) their is in God ▪ iudicium praescienti•, a judgement for those Sins that were but intended:
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Secondly, there is, iudicium causae, a iudgment for the cause whence they sprang, and the end wherevnto they tended:Secondly, there is, iudicium causae, a judgement for the cause whence they sprang, and the end whereunto they tended:
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Thirdly, there is, iudicium operationis, a iudgement for euerie euill act committed; And lastly, iudicium approbationis, a iudgement of euery iust punishment inflicted.Thirdly, there is, iudicium operationis, a judgement for every evil act committed; And lastly, iudicium approbationis, a judgement of every just punishment inflicted.
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There is a iudgement of retribution for the good: a iudgement of reprobation for the euill:
There is a judgement of retribution for the good: a judgement of reprobation for the evil:
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and a iudgement of discussion both for good and euill.
and a judgement of discussion both for good and evil.
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There hath beene already a iudgement of water, which did wash away sinners, but not sinne:
There hath been already a judgement of water, which did wash away Sinners, but not sin:
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and there shall bee a iudgement of fire, which shall burne away both sinne and sinners.
and there shall be a judgement of fire, which shall burn away both sin and Sinners.
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Secondly, I noted the qualitie of Gods iudgement:Secondly, I noted the quality of God's judgement:
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and first, it is full of Maiestie: for the King of heauen shall come, cum militia caelesti, with all the armie, troupe, and traine of heauen:
and First, it is full of Majesty: for the King of heaven shall come, cum militia caelesti, with all the army, troop, and train of heaven:
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He shall send forth, as it were, his Herald and Beedle, and call a Conuocation, of Angels,
He shall send forth, as it were, his Herald and Beedle, and call a Convocation, of Angels,
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and Saints, heauen and earth, to cull, and seuer, and marke out his sheepe from the goates.
and Saints, heaven and earth, to cull, and sever, and mark out his sheep from the Goats.
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Posuit thronum, God is come, as it were to the Kings Bench of his iustice;He placed Throne, God is come, as it were to the Kings Bench of his Justice;
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hee hath opened a booke, and another booke, as it is in the Reuelation, to wit the booke, scientiae diuinae, of diuine knowledge and science,
he hath opened a book, and Another book, as it is in the Revelation, to wit the book, scientiae diuinae, of divine knowledge and science,
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and a booke, humana conscientiae, of mans guilty and accusing conscience.
and a book, Humana conscientiae, of men guilty and accusing conscience.
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O wretched man, saith a good Father, tanta contra te fit praeparatio, doth God so prepare,
O wretched man, Says a good Father, tanta contra te fit Preparation, does God so prepare,
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so muster vp his men for thy iudgement, and wilt thou, either not feele thy imminent iudgement,
so muster up his men for thy judgement, and wilt thou, either not feel thy imminent judgement,
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or if thou feele it, not amend thy life, that thou maiest escape in that fierie triall, and fierce iudgement?
or if thou feel it, not amend thy life, that thou Mayest escape in that fiery trial, and fierce judgement?
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If our gracious King, (whom the King of Kings set for euer as a signet vppon his right hand) should take his Peeres,
If our gracious King, (whom the King of Kings Set for ever as a signet upon his right hand) should take his Peers,
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and Nobles, Bishops, and Iudges, to iudge a rebell, or a malefactor, how would the countenance of that Traitor fall, his tongue faulter, his bodie tremble,
and Nobles, Bishops, and Judges, to judge a rebel, or a Malefactor, how would the countenance of that Traitor fallen, his tongue falter, his body tremble,
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and his heart and spirit euen thawe and melt away!
and his heart and Spirit even thawe and melt away!
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And yet (good God) such is our frailtie, that though we be traitors, to our iudge, our Sauior,
And yet (good God) such is our frailty, that though we be Traitors, to our judge, our Saviour,
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and our own soules, yet we more awe & feare, a temporall, then an eternall iudgement:
and our own Souls, yet we more awe & Fear, a temporal, then an Eternal judgement:
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and are more daunted with him that can but kill the bodie, and that for a time;
and Are more daunted with him that can but kill the body, and that for a time;
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then with him that can destroy both bodie and soule, and that for euer. Secondly, there is mercie in this iudgement.
then with him that can destroy both body and soul, and that for ever. Secondly, there is mercy in this judgement.
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For Christ will iudge vs, not by the letter and rigor of the Law, but as it were in a Court of Conscience.
For christ will judge us, not by the Letter and rigor of the Law, but as it were in a Court of Conscience.
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Et Conscientia qualis, sententia talis, and our verdict shall bee giuen in, according and agreeing with the Conscience wee haue within.Et Conscientia qualis, sententia Talis, and our verdict shall be given in, according and agreeing with the Conscience we have within.
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Neither will our mercifull iudge proceed against vs without witnesse; nay not without a thousand witnesses;
Neither will our merciful judge proceed against us without witness; nay not without a thousand Witnesses;
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and those no forraine, aliene, or strange witnesses, but such as are in our owne bosome;
and those no foreign, alien, or strange Witnesses, but such as Are in our own bosom;
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such as are more inward with vs, then that soule which is within vs:
such as Are more inward with us, then that soul which is within us:
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For vnlesse our conscience, which is as the soule of the soule, doe like another Cerberus barke within vs, we shall escape that true Cerberus and dog of hell.
For unless our conscience, which is as the soul of the soul, do like Another Cerberus bark within us, we shall escape that true Cerberus and dog of hell.
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Besides our mercifull iudge will not condemne vs for one accuser: for except Moses and the Law accuse vs, as Saint Iohn hath it;
Beside our merciful judge will not condemn us for one accuser: for except Moses and the Law accuse us, as Saint John hath it;
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except Singuli errores, our particular and singular errors, single vs out, and become, singuli accusatores, ech of them accusers of vs;
except Singuli Errors, our particular and singular errors, single us out, and become, Singuli Accusatores, each of them accusers of us;
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nay more, except man himselfe doe condemne himselfe, Christ who is God and Man, will not condemne.
nay more, except man himself do condemn himself, christ who is God and Man, will not condemn.
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Nay more, except Sin and Satan come with plaine, direct, and vnauoidable euidence against vs, it shall yet, maugre all their malice, goe well with vs. And, Lord,
Nay more, except since and Satan come with plain, Direct, and unavoidable evidence against us, it shall yet, maugre all their malice, go well with us And, Lord,
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how will that accuser of his brethren in that day accuse vs!
how will that accuser of his brothers in that day accuse us!
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S. Augustine brings him in thus inditing man, Iuste iudex, marke, he doth not say, Bone Deus, good God, to mooue clemencie and mercie; S. Augustine brings him in thus inditing man, Just Judge, mark, he does not say, Bone Deus, good God, to move clemency and mercy;
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but iust iudge, to whet and sharpen him on to rigor and seueritie;
but just judge, to whet and sharpen him on to rigor and severity;
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and the bill of his enditement runnes thus, Indeed iust iudge these sinners were thine per gratiam, by thy grace to them committed,
and the bill of his Enditement runs thus, Indeed just judge these Sinners were thine per gratiam, by thy grace to them committed,
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but they are become mine, per culpam, by that sin which they committed: They were thine, per misericordiam in thy mercie;
but they Are become mine, per Fault, by that since which they committed: They were thine, per misericordiam in thy mercy;
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but they are become mine through their own misery. They were thine, per passionem, through thy crosse and passion;
but they Are become mine through their own misery. They were thine, per passionem, through thy cross and passion;
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but they are become mine, per persuasionem, by my slie & subtle perswasion. They were thine, creatione, in the creation;
but they Are become mine, per persuasionem, by my sly & subtle persuasion. They were thine, creation, in the creation;
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but they are become mine, destructione, since they haue brought themselues to their destruction.
but they Are become mine, destruction, since they have brought themselves to their destruction.
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They haue forsaken, Sacramenta tua, thy Sacraments, & haue followed blandimenta mea my allurements, and therefore iust iudge,
They have forsaken, Sacraments tua, thy Sacraments, & have followed blandimenta mea my allurements, and Therefore just judge,
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since they belong to mee, let them bee condemned with me.
since they belong to me, let them be condemned with me.
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Alas good Christians, being thus arraigned at the barr of Gods iustice, by whom will you bee tried? By your God? Why he must be iust:
Alas good Christians, being thus arraigned At the bar of God's Justice, by whom will you be tried? By your God? Why he must be just:
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by a Iurie of Angels, and Saints? why they cannot quit you:
by a Jury of Angels, and Saints? why they cannot quit you:
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For it is God that condemnes, and who can iustifie? by your owne hearts? Why they cannot cleare you:
For it is God that condemns, and who can justify? by your own hearts? Why they cannot clear you:
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What then remaines, but before we hold vp our hands at this barre, to cry guiltie;
What then remains, but before we hold up our hands At this bar, to cry guilty;
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And, Lord Iesus, wee are guiltie of many, and manifold sinnes, but remember sweet Iesus, that thy bloud was shed for sinners.
And, Lord Iesus, we Are guilty of many, and manifold Sins, but Remember sweet Iesus, that thy blood was shed for Sinners.
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Wee haue committed that, quod damnet, which might send vs to a thousand hels, but in thee there is such store of mercie, quae saluet, as may saue vs, and ten thousand worlds. Thirdly, this iudgement is intolerable.
we have committed that, quod damnet, which might send us to a thousand hels, but in thee there is such store of mercy, Quae saluet, as may save us, and ten thousand world's. Thirdly, this judgement is intolerable.
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For who can endure, when as aboue, our iudge is angry with vs; and belowe hell is gaping for vs:
For who can endure, when as above, our judge is angry with us; and below hell is gaping for us:
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when within our vultur conscience gnawes vs; and without the flame is ready for to burne vs:
when within our vulture conscience gnaws us; and without the flame is ready for to burn us:
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when on our right hand sin oppresseth vs; and on the left the Diuel frights vs:
when on our right hand since Oppresses us; and on the left the devil frights us:
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When we haue God, and his Angels all against vs; & none but desperate men, and damned spirits with vs. Lastly, this iudgement is vnauoidable:
When we have God, and his Angels all against us; & none but desperate men, and damned spirits with us Lastly, this judgement is unavoidable:
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for the hils cannot hide vs, nor mountaines couer vs from the presence of the iudge:
for the hills cannot hide us, nor Mountains cover us from the presence of the judge:
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And whither can we fly from him, who is, not only here and there, but euery where? if we mount and soare vp to heauen he is there;
And whither can we fly from him, who is, not only Here and there, but every where? if we mount and soar up to heaven he is there;
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if we goe into hell, he is there too; if we go into hell, he is there too;
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if we take the wings of a Doue, and flye to the vtmost part of the earth, he is there:
if we take the wings of a Dove, and fly to the utmost part of the earth, he is there:
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and if we lye downe in the deep & bottomeless sea, he is there also.
and if we lie down in the deep & bottomless sea, he is there also.
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If we say, peraduenture the night shall couer vs, we must know that the day and the night are to him alike.
If we say, Peradventure the night shall cover us, we must know that the day and the night Are to him alike.
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So that, pati intolerabile, & latere impossibile, it is not possible to endure, nor possible to auoide the iudgement.
So that, pati intolerabile, & later impossibile, it is not possible to endure, nor possible to avoid the judgement.
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Thirdly, I obserued the precurrents, and forerunners of the iudgement:Thirdly, I observed the precurrents, and forerunners of the judgement:
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S. Gregorie notes that the last tribulation hath many antecedent troubles, vt per crebra mala, caueantur aeterna mala, that by the sight and sense of frequent euils, wee might escape the eternall euill.
S. Gregory notes that the last tribulation hath many antecedent Troubles, vt per Crebra mala, caueantur aeterna mala, that by the sighed and sense of frequent evils, we might escape the Eternal evil.
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And first, the Sunne and Moone shall bee darkned: Now this may admit, either a litterall, or misticall exposition:
And First, the Sun and Moon shall be darkened: Now this may admit, either a literal, or mystical exposition:
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if we expresse it by the letter, then these visible lights, the Sun & Moone, shall bee darkned;
if we express it by the Letter, then these visible lights, the Sun & Moon, shall be darkened;
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yet not, (as some schoolemen hold,) priuatione luminis, as being depriued & spoiled of their light, sed superveniente maiore lumine, but as being dimmed and ouershadowed with a greater light:
yet not, (as Some Schoolmen hold,) privation luminis, as being deprived & spoiled of their Light, sed superveniente Major lumine, but as being dimmed and overshadowed with a greater Light:
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And if wee runne from the letter to the spirit, then this Sunne is Christ, and the Moone is the Church of Christ;
And if we run from the Letter to the Spirit, then this Sun is christ, and the Moon is the Church of christ;
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and both these haue been darkned; For Christ hath beene supposed to be but a meere man;
and both these have been darkened; For christ hath been supposed to be but a mere man;
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and the Church hath been dimmed, not by interpositiō of earth and land, but by ablation and taking away the Church land:
and the Church hath been dimmed, not by interposition of earth and land, but by ablation and taking away the Church land:
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and in this case may it not bee said;
and in this case may it not be said;
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non deletur peccatum, nisi restituitur ablatum, our sins will hardly find remission, if wee make no restitution.non deletur peccatum, nisi restituitur ablatum, our Sins will hardly find remission, if we make no restitution.
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Pulcrum fuit, in the time of superstition it was thought the glory, and the merite of the Papist, to inrich, and endowe the church;Pulcrum fuit, in the time of Superstition it was Thought the glory, and the merit of the Papist, to enrich, and endow the Church;
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yet herein their luxury did abound, & they offend;
yet herein their luxury did abound, & they offend;
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but, (as the Moralist hath it,) it was on the safer part, being, in excessu, in making the church exceed in riches;
but, (as the Moralist hath it,) it was on the safer part, being, in excessu, in making the Church exceed in riches;
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and I wish that there Excesse doe not in the day of iudgement, condemne the defect of them, who doe, non tondere, not onely fleece, sed deglubere, but flea the church.
and I wish that there Excess do not in the day of judgement, condemn the defect of them, who do, non tondere, not only fleece, sed Deglubere, but flay the Church.
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S. Mathew hath eight signes that must, as it were, vsher in the iudgement. First, many shall come in Christs name, saying;
S. Matthew hath eight Signs that must, as it were, usher in the judgement. First, many shall come in Christ name, saying;
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Ego Christus, I am Christ: and haue not, Batcabas, and Tabiculanus done this abroad; nay would this had not been done at home in this honorable Citie. Ego Christus, I am christ: and have not, Batcabas, and Tabiculanus done this abroad; nay would this had not been done At home in this honourable city.
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Secondly, Nation shall rise against nation: Secondly, nation shall rise against Nation:
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And is not this now true, almost in euery nation? for hath not the Turke risen against the Christian;
And is not this now true, almost in every Nation? for hath not the Turk risen against the Christian;
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yea and Christians too against Christians;
yea and Christians too against Christians;
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but, sweet Christ, from whence wee Christians deriue our name, let it at length be thy will, that Christians may shed no more Christian bloud,
but, sweet christ, from whence we Christians derive our name, let it At length be thy will, that Christians may shed no more Christian blood,
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but that all may iointly concur, to let the Turk bloud, and that euen in the heart veine.
but that all may jointly concur, to let the Turk blood, and that even in the heart vein.
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Thirdly, there shall be plague and famine, and they shall kill you. Thirdly, there shall be plague and famine, and they shall kill you.
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And, not to goe out of the gates of your Citie, haue not these things been found within your wals? Hath not the punishing Angell strooke heere? and the rod of pestilence drawne out, not onely the bloud and marrow,
And, not to go out of the gates of your city, have not these things been found within your walls? Hath not the punishing Angel struck Here? and the rod of pestilence drawn out, not only the blood and marrow,
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but the life and spirit of many, many thousands in this Citie? haue not yong & old, mothers and babes, men,
but the life and Spirit of many, many thousands in this city? have not young & old, mother's and babes, men,
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and virgins, fainted and fallen downe, before your eyes, both in the corners, & the open places of this place? Hath not the staffe of your bread been broken? Hath there not been blacknes of face,
and Virgins, fainted and fallen down, before your eyes, both in the corners, & the open places of this place? Hath not the staff of your bred been broken? Hath there not been blackness of face,
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and cleanness of teeth in this Citie? London, London, thou pride of nations, and glory of the earth, blesse thy God, that there is peace within thy walles, and plentiousnes within thy pallaces;
and cleanness of teeth in this city? London, London, thou pride of Nations, and glory of the earth, bless thy God, that there is peace within thy walls, and plentiousnes within thy palaces;
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and that the rod of plague and famine is not so much as shaken ouer thee;
and that the rod of plague and famine is not so much as shaken over thee;
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but take heed, least pride, and fulnes of bread, and the sins of Sodome, bring not onely a plague of the bodie, and a famine of bread:
but take heed, least pride, and fullness of bred, and the Sins of Sodom, bring not only a plague of the body, and a famine of bred:
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but a plague of the soule, & a famine of the word vpon thy head.
but a plague of the soul, & a famine of the word upon thy head.
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Againe, hath not the same, occident vos, they shall kill you, beene found here? witnes Mariana tempora, that quinquennium of Queene Mary, when our Martyrs were made faggots for the fire,Again, hath not the same, occident vos, they shall kill you, been found Here? witness Mariana tempora, that quinquennium of Queen Marry, when our Martyrs were made faggots for the fire,
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and the verie stones and pauements of your streets were washed with their bloud.
and the very stones and pavements of your streets were washed with their blood.
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But Lord God, our heauenly, and holy Father, let no such holy father as the Pope, no such bloud-sucker as Boner, martirize and massacre againe, in this our Ile;
But Lord God, our heavenly, and holy Father, let no such holy father as the Pope, no such bloodsucker as Boner, martirize and massacre again, in this our I'll;
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And if there bee any in this land, that wish they might, let them haue my wish with them, would all their heads stood but on one neck, that one faire blow might strike them off;
And if there be any in this land, that wish they might, let them have my wish with them, would all their Heads stood but on one neck, that one fair blow might strike them off;
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and let all that fauour this my wish, say Amen. Fourthly, you shall be hated for my name:
and let all that favour this my wish, say Amen. Fourthly, you shall be hated for my name:
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And when euer more then now were Christs Apostles hated and despised? Are not we held, omnium peripsema, the very refuse and of-scouring of the people? And as the boyes cried after the Prophet, Come vp thou bald pate, come vp thou bald pate, And when ever more then now were Christ Apostles hated and despised? are not we held, omnium Religiously, the very refuse and offscouring of the people? And as the boys cried After the Prophet, Come up thou bald pate, come up thou bald pate,
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so doth not the world cry after vs, come vp thou Priest, come vp thou Priest:
so does not the world cry After us, come up thou Priest, come up thou Priest:
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In the law none that was lame, or deformed, but the choisest of the people were made Priests;
In the law none that was lame, or deformed, but the Choicest of the people were made Priests;
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but now Priesthood, & Christ our high Priest is so contemned, that if one haue but one deformed sonne, they hold him fit enough to make a Priest:
but now Priesthood, & christ our high Priest is so contemned, that if one have but one deformed son, they hold him fit enough to make a Priest:
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Thus are we made, purgamenta mundi, as the filth of the world vnto this day: Thus Are we made, Dregs mundi, as the filth of the world unto this day:
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I speake not this to shame you, for though it were the shame of Ierusalem to kill her Prophets,
I speak not this to shame you, for though it were the shame of Ierusalem to kill her prophets,
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yet it is, and hath euer been your honor of this imperiall City, to cherish vp the messengers of God:
yet it is, and hath ever been your honour of this imperial city, to cherish up the messengers of God:
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yet am I bold to tell you here at home, what fauour we and our calling find abroad.
yet am I bold to tell you Here At home, what favour we and our calling find abroad.
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Fiftly, there shall bee false Prophets, and false Christs; and this is verified euen in our daies: Fifty, there shall be false prophets, and false Christ; and this is verified even in our days:
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For who can be a falser Christ, then the sonne of perdition Antichrist? And need wee goe far for false Prophets,
For who can be a falser christ, then the son of perdition Antichrist? And need we go Far for false prophets,
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when the Prophets of Rhemes, and Rome, nest and swarme, I will not say onely at Rome,
when the prophets of Rheims, and Room, nest and swarm, I will not say only At Room,
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but almost in euery roome? Sixtly, iniquitie shall abound, and charitie wax cold: And alas that our sin were but greene;
but almost in every room? Sixty, iniquity shall abound, and charity wax cold: And alas that our since were but green;
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and our iniquitie but in the blade;
and our iniquity but in the blade;
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would wee were not growne ripe in sin, and that wee were not ready for the sickle:
would we were not grown ripe in since, and that we were not ready for the fickle:
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would our offences, like Nabucodonosors tree, were not grown vp to heauen, and did not couer the whole land!
would our offences, like Nabucodonosors tree, were not grown up to heaven, and did not cover the Whole land!
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O that there were but a plenty, and not an excesse of sinning! Oh that, that sinne of excesse did but remaine, and not raigne among vs!
O that there were but a plenty, and not an excess of sinning! O that, that sin of excess did but remain, and not Reign among us!
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But alas our age hath now another deluge, not of water, but of wine:
But alas our age hath now Another deluge, not of water, but of wine:
p-acp uh po12 n1 vhz av j-jn n1, xx pp-f n1, cc-acp pp-f n1:
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And though Lucifer lie bound in hell, yet walkes hee loose and free vpon the carth.
And though Lucifer lie bound in hell, yet walks he lose and free upon the Carth.
cc cs np1 n1 vvn p-acp n1, av vvz pns31 j cc j p-acp dt n1.
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Nay more, wee may take vp that of the Orator, ferae propria, homo omnia habet vitia;
Nay more, we may take up that of the Orator, ferae propria, homo omnia habet Vices;
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Beasts are faultie in some things, but men in all things are most vitious. Abundauit iniquitas, iniquitie hath abounded.
Beasts Are faulty in Some things, but men in all things Are most vicious. Abundauit iniquitas, iniquity hath abounded.
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And as for charitie, that is not cold, but ded; nay twise ded, and pluck'd vp by the root:
And as for charity, that is not cold, but dead; nay twice dead, and plucked up by the root:
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For men will feede their hawkes, and hounds, and horses, and that with diet, and with their owne hands;
For men will feed their hawks, and hounds, and Horses, and that with diet, and with their own hands;
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and yet suffer poore soules, whose soules were as dearely bought as theirs, to pine and die for want of foode.
and yet suffer poor Souls, whose Souls were as dearly bought as theirs, to pine and die for want of food.
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Seuenthly, the Gospel shal be preached to al the world: Seuenthly, the Gospel shall be preached to all the world:
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And hath not the sound thereof gone through the earth? Hath not Asia had her seuen churches? Hath not S. Peter been the Tutor of the Iew, And hath not the found thereof gone through the earth? Hath not Asia had her seuen Churches? Hath not S. Peter been the Tutor of the Iew,
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and S. Paul the Doctor of the Gentiles? Did not the Apostles, those seeds-men of the word, preach the Gospel to euery creature? And though they call vs, Et penitus toto diuisos orbe Britannos, Brittaines set apart from all parts of the world,
and S. Paul the Doctor of the Gentiles? Did not the Apostles, those Seeds-men of the word, preach the Gospel to every creature? And though they call us, Et penitus toto diuisos orbe Britannos, Britains Set apart from all parts of the world,
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yet hath the Gospell sounded vnto vs;
yet hath the Gospel sounded unto us;
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and that so lowd, that there is no nooke, nor angle of this Ile, where the language of the gospel is not heard:
and that so loud, that there is no nook, nor angle of this I'll, where the language of the gospel is not herd:
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And, O Lord, let the light of thy Gospel shine for euer in this our little Goshen:
And, Oh Lord, let the Light of thy Gospel shine for ever in this our little Goshen:
cc, uh n1, vvb dt n1 pp-f po21 n1 vvi p-acp av p-acp d po12 j np1:
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Let our candlesticke neuer be remoued, not our candle put vnder a bushell: Let not darknes couer this Land, nor grosse blindness our people, but let thy truth,
Let our candlestick never be removed, not our candle put under a bushel: Let not darkness cover this Land, nor gross blindness our people, but let thy truth,
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like the Sunne, breake forth dayly more & more, till it come to her full brightnes.
like the Sun, break forth daily more & more, till it come to her full brightness.
av-j dt n1, vvb av av-j av-dc cc av-dc, c-acp pn31 vvb p-acp po31 j n1.
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Lastly, the abomination of desolation shall bee set vp in the holy place. And though Rome were once the holy citie; Lastly, the abomination of desolation shall be Set up in the holy place. And though Rome were once the holy City;
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though her faith, as then it was, were famous throughout the world, yet is not the abomination of desolation set vp in hir? Looke into the liues of the Popes,
though her faith, as then it was, were famous throughout the world, yet is not the abomination of desolation Set up in his? Look into the lives of the Popes,
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and Cardinals, how some haue beene idolaters, some sorcerers some Sodomites, some adulterous, some incestuous, all,
and Cardinals, how Some have been Idolaters, Some sorcerers Some Sodomites, Some adulterous, Some incestuous, all,
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or the most, more or lesse impious, & tell mee where abomination can be, if it be not here? Holkot, one of their own, cōfesseth, that among them, they who in the morning did worship, virginem matrem, the blessed Virgin-mother, did at night make, virgines matres, of maides mothers. O double abomination!
or the most, more or less impious, & tell me where abomination can be, if it be not Here? Holkot, one of their own, Confesses, that among them, they who in the morning did worship, virginem matrem, the blessed Virgin mother, did At night make, Virgins matres, of maids mother's. O double abomination!
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Thus you see, that these eight fore-running signes are past already, and haue ouerrun vs; and therefore what remaines now, but a fearefull expectation of iudgement?
Thus you see, that these eight forerunning Signs Are passed already, and have overrun us; and Therefore what remains now, but a fearful expectation of judgement?
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We reade in Timothy, that in the last daies, Quidam discedent, some shall depart from the faith:
We read in Timothy, that in the last days, Quidam discedent, Some shall depart from the faith:
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Et quidam transfugae, and some of our runnagates of Rhemes, and Rome, that were in,Et quidam transfugae, and Some of our runagates of Rheims, and Room, that were in,
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but not of our church, haue fled to the Popish sinagogue, from our christian Catholique church:
but not of our Church, have fled to the Popish synagogue, from our christian Catholic Church:
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but they were, Quidam, but certain vncertaine men, that hauing nothing but hope & fortune, to be their guides, would venter vpon any fortune:
but they were, Quidam, but certain uncertain men, that having nothing but hope & fortune, to be their guides, would venture upon any fortune:
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so that, as S. Bernard speakes, desperatio fecit Monachos, they became Mōkish not out of iudgment but despaire. so that, as S. Bernard speaks, desperatio fecit Monachos, they became Monkish not out of judgement but despair.
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Secondly, saith Timothy, some shall attend to the Spirit of errours; and our Separists of Amsterdam haue clothed euery naked, and reuiued almost euery ded errour: Secondly, Says Timothy, Some shall attend to the Spirit of errors; and our Separists of Amsterdam have clothed every naked, and revived almost every dead error:
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These bee those our English Pharisees, which will not bee, sicut reliqui, as others; but diuiding themselues from all, they onely will bee the singular and elected brethren:
These be those our English Pharisees, which will not be, sicut reliqui, as Others; but dividing themselves from all, they only will be the singular and elected brothers:
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but to these I say, that God is the God of vnitie; and that Christ was neuer the author of diuision.
but to these I say, that God is the God of unity; and that christ was never the author of division.
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Thirdly, some shall maintaine doctrine of Diuels: Thirdly, Some shall maintain Doctrine of Devils:
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and doe not the Papists while they deny marriage, and allow stewes, and simple fornication, in the one teach, in the other tolerate a doctrine vnfit for any but a Diuell?
and do not the Papists while they deny marriage, and allow Stews, and simple fornication, in the one teach, in the other tolerate a Doctrine unfit for any but a devil?
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Lastly, saith Timothie, in the last dayes, men shall haue their consciences seared; Lastly, Says Timothy, in the last days, men shall have their Consciences seared;
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and had wee but windowes in our breasts, mutually to behold each others conscience, I feare mee we should see, the conscience of the rich man seared with pride:
and had we but windows in our breasts, mutually to behold each Others conscience, I Fear me we should see, the conscience of the rich man seared with pride:
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the yong mans conscience seared with wrath: the old mans with auarice: the great mans with vaine-glorie:
the young men conscience seared with wrath: the old men with avarice: the great men with vainglory:
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and all men, both great and small, with some greater or lesse impietie.
and all men, both great and small, with Some greater or less impiety.
cc d n2, d j cc j, p-acp d jc cc av-dc n1.
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Thus then as Christ our iudge came to fulfill all, so wee may conclude, that all, that should come before the comming of Christ, is now fulfilled.
Thus then as christ our judge Come to fulfil all, so we may conclude, that all, that should come before the coming of christ, is now fulfilled.
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Therefore I will now speake of that which shall follow the iudgement.
Therefore I will now speak of that which shall follow the judgement.
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Here I obserue, that there shall bee two attendants and followers of the iudgement, praemium, & poena, reward and ruine:
Here I observe, that there shall be two attendants and followers of the judgement, Premium, & poena, reward and ruin:
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The reward shall bee euery way absolute: First in place, as being in Heauen, not on Earth:
The reward shall be every Way absolute: First in place, as being in Heaven, not on Earth:
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Secondly in continuance, as beeing not for time, but for euer:Secondly in Continuance, as being not for time, but for ever:
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Thirdly, in essence, as being not in body onely, or in soule onely, but in soule and bodie.Thirdly, in essence, as being not in body only, or in soul only, but in soul and body.
ord, p-acp n1, p-acp vbg xx p-acp n1 av-j, cc p-acp n1 av-j, cc-acp p-acp n1 cc n1.
(7) part (DIV2)
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In the bodie glorified and rewarded shall bee (as the Schoole obserues) foure things. First, claritas, beautie and clearenes:
In the body glorified and rewarded shall be (as the School observes) foure things. First, claritas, beauty and clearness:
p-acp dt n1 vvn cc vvn vmb vbi (c-acp dt n1 vvz) crd n2. ord, fw-la, n1 cc n1:
(7) part (DIV2)
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insomuch that Saint Chrysostome saith, that the bodies of the Saints shall be, septies clariora sole, seuen times brighter then the Sunne.
insomuch that Saint Chrysostom Says, that the bodies of the Saints shall be, Septies clariora sole, seuen times Brighter then the Sun.
av cst n1 np1 vvz, cst dt n2 pp-f dt n2 vmb vbi, vvz n1 j, crd n2 jc cs dt n1.
(7) part (DIV2)
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Secondly, in bodies glorified, there shall be spirituall agilitie; and hence it is that some ascribe, the actiuitie and quicknes of our soule, and spirit, to a glorifide bodie; saying, that such bodies are not spirits, but spiritualized bodies.Secondly, in bodies glorified, there shall be spiritual agility; and hence it is that Some ascribe, the activity and quickness of our soul, and Spirit, to a glorified body; saying, that such bodies Are not spirits, but spiritualized bodies.
ord, p-acp n2 vvn, pc-acp vmb vbi j n1; cc av pn31 vbz cst d vvb, dt n1 cc n1 pp-f po12 n1, cc n1, p-acp dt vvn n1; vvg, cst d n2 vbr xx n2, cc-acp vvn n2.
(7) part (DIV2)
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Thirdly in a glorifide body there is, imp•ssibilitie; for though here wee suffer of euery thing,Thirdly in a glorified body there is, imp•ssibilitie; for though Here we suffer of every thing,
ord p-acp dt vvn n1 a-acp vbz, n1; c-acp cs av pns12 vvb pp-f d n1,
(7) part (DIV2)
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yet there we shall be subiect to no corruptiue passion or suffering.
yet there we shall be Subject to no corruptive passion or suffering.
av a-acp pns12 vmb vbi j-jn p-acp dx j-jn n1 cc n1.
(7) part (DIV2)
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Lastly, there shall be in a glorious bodie, immortality; here indeed, orimur, & morimur, at our birth we begin to die; Lastly, there shall be in a glorious body, immortality; Here indeed, orimur, & morimur, At our birth we begin to die;
ord, a-acp vmb vbi p-acp dt j n1, n1; av av, fw-la, cc fw-la, p-acp po12 n1 pns12 vvb pc-acp vvi;
(7) part (DIV2)
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accedimus, we enter into the world: succedimus, we succeed one another in the world: and at last, decedimus, we depart all out of the world: accedimus, we enter into the world: succedimus, we succeed one Another in the world: and At last, decedimus, we depart all out of the world:
fw-la, pns12 vvb p-acp dt n1: fw-la, pns12 vvb pi j-jn p-acp dt n1: cc p-acp ord, fw-la, pns12 vvb d av pp-f dt n1:
(7) part (DIV2)
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but when wee shall see God in our bodie, as Iob speakes, we shall haue immortall bodies.
but when we shall see God in our body, as Job speaks, we shall have immortal bodies.
cc-acp c-crq pns12 vmb vvi np1 p-acp po12 n1, c-acp np1 vvz, pns12 vmb vhi j n2.
(7) part (DIV2)
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Secondly after iudgement there is a reward for the soule: and that reward consists principally in two things; in our vnion with GOD: and our vision of God:Secondly After judgement there is a reward for the soul: and that reward consists principally in two things; in our Union with GOD: and our vision of God:
ord p-acp n1 pc-acp vbz dt n1 p-acp dt n1: cc d n1 vvz av-j p-acp crd n2; p-acp po12 n1 p-acp np1: cc po12 n1 pp-f np1:
(7) part (DIV2)
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both these may bee gathered out of that of Saint Iohn, when he shal appeare we shall be like vnto him,
both these may be gathered out of that of Saint John, when he shall appear we shall be like unto him,
d d vmb vbi vvn av pp-f d pp-f n1 np1, c-crq pns31 vmb vvi pns12 vmb vbi j p-acp pno31,
(7) part (DIV2)
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and shall see him as he is:
and shall see him as he is:
cc vmb vvi pno31 c-acp pns31 vbz:
(7) part (DIV2)
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we shall bee like vnto him, there is our vnion; and shall see him as hee is, there is our vision. Others adde to the beatitude of the soule, two other actes;
we shall be like unto him, there is our Union; and shall see him as he is, there is our vision. Others add to the beatitude of the soul, two other acts;
pns12 vmb vbi av-j p-acp pno31, a-acp vbz po12 n1; cc vmb vvi pno31 c-acp pns31 vbz, pc-acp vbz po12 n1. ng2-jn vvb p-acp dt n1 pp-f dt n1, crd j-jn n2;
(7) part (DIV2)
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436
one the fruition; another the eternall retention of God.
one the fruition; Another the Eternal retention of God.
pi dt n1; j-jn dt j n1 pp-f np1.
(7) part (DIV2)
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And it is controuers'd among the learned, in which of these foure actes, the felicitie of the soule doth consist.
And it is controversed among the learned, in which of these foure acts, the felicity of the soul does consist.
cc pn31 vbz vvn p-acp dt j, p-acp r-crq pp-f d crd n2, dt n1 pp-f dt n1 vdz vvi.
(7) part (DIV2)
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Henricus Gandauensis thinkes the soules happinesse, resides, in her vnion with GOD, because that vnion doth deifie the essence of the Soule. Henricus Gandauensis thinks the Souls happiness, resides, in her Union with GOD, Because that Union does deify the essence of the Soul.
np1 np1 vvz dt ng1 n1, vvz, p-acp po31 n1 p-acp np1, c-acp d n1 vdz vvi dt n1 pp-f dt n1.
(7) part (DIV2)
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439
Thomas laies it to the vision of the Soule, because, that vision doth blesse and beatifie the vnderstanding of the Soule: Thomas lays it to the vision of the Soul, Because, that vision does bless and beatify the understanding of the Soul:
np1 vvz pn31 p-acp dt n1 pp-f dt n1, c-acp, cst n1 vdz vvi cc vvi dt n1 pp-f dt n1:
(7) part (DIV2)
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Scotus drawes it to the fruition of the Soule, because, that fruition doth satisfie the will of the Soule: Scotus draws it to the fruition of the Soul, Because, that fruition does satisfy the will of the Soul:
np1 vvz pn31 p-acp dt n1 pp-f dt n1, c-acp, cst n1 vdz vvi dt n1 pp-f dt n1:
(7) part (DIV2)
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Aureolus puts it to the retention of the Soule, because that, and that only, doth fully glad and reioice the Soule. I will not determine: Aureolus puts it to the retention of the Soul, Because that, and that only, does Fully glad and rejoice the Soul. I will not determine:
np1 vvz pn31 p-acp dt n1 pp-f dt n1, c-acp d, cc cst av-j, vdz av-j vvi cc vvi dt n1. pns11 vmb xx vvi:
(7) part (DIV2)
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Onely I say, blessed soules and bodies shall haue, triumphum, & gaudium, triumph and ioy. They shall haue triumph, first, ouer death, for death shall be no more.
Only I say, blessed Souls and bodies shall have, triumphum, & gaudium, triumph and joy. They shall have triumph, First, over death, for death shall be no more.
av-j pns11 vvb, j-vvn n2 cc n2 vmb vhi, fw-la, cc fw-la, n1 cc n1. pns32 vmb vhi n1, ord, p-acp n1, p-acp n1 vmb vbi dx av-dc.
(7) part (DIV2)
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Secondly, ouer him that hath the power of death, that is the Diuell, for they shall be freed from his power.Secondly, over him that hath the power of death, that is the devil, for they shall be freed from his power.
ord, p-acp pno31 cst vhz dt n1 pp-f n1, cst vbz dt n1, c-acp pns32 vmb vbi vvn p-acp po31 n1.
(7) part (DIV2)
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Againe they shal haue ioy, first in the Maiestie of God, secondly in the humanity of Christ,
Again they shall have joy, First in the Majesty of God, secondly in the humanity of christ,
av pns32 vmb vhi n1, ord p-acp dt n1 pp-f np1, ord p-acp dt n1 pp-f np1,
(7) part (DIV2)
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and thirdly in the societie of Angels and Saints. There is also after iudgement, poena, a punishment for wicked soules.
and Thirdly in the society of Angels and Saints. There is also After judgement, poena, a punishment for wicked Souls.
cc ord p-acp dt n1 pp-f n2 cc n2. pc-acp vbz av p-acp n1, fw-la, dt n1 p-acp j n2.
(7) part (DIV2)
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And this punishment is double, sensus & damni, of sense, and losse: of sense: for there the wanton eye shall see fearefull obiects:
And this punishment is double, sensus & damn, of sense, and loss: of sense: for there the wanton eye shall see fearful objects:
cc d n1 vbz j-jn, fw-la cc fw-la, pp-f n1, cc n1: pp-f n1: c-acp a-acp dt j-jn n1 vmb vvi j n2:
(7) part (DIV2)
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the delicate smell feele filthy odors: the dainty eare heare ghastly howlings:
the delicate smell feel filthy odours: the dainty ear hear ghastly howlings:
dt j n1 vvb j n2: dt j n1 vvi j n2-vvg:
(7) part (DIV2)
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448
In so much that a good Father breakes out thus, O si, O that we could lay our eares to the mouth of hell;
In so much that a good Father breaks out thus, Oh si, Oh that we could lay our ears to the Mouth of hell;
p-acp av av-d cst dt j n1 vvz av av, uh fw-mi, uh cst pns12 vmd vvi po12 n2 p-acp dt n1 pp-f n1;
(7) part (DIV2)
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449
O that we could heare and see what men suffer in hell, doubtless we would descend, viui ad inferos, to a liuely consideration of hell in this life, that so we might escape it after this life.
Oh that we could hear and see what men suffer in hell, doubtless we would descend, Vivit ad inferos, to a lively consideration of hell in this life, that so we might escape it After this life.
uh cst pns12 vmd vvi cc vvi r-crq n2 vvb p-acp n1, av-j pns12 vmd vvi, fw-la fw-la fw-la, p-acp dt j n1 pp-f n1 p-acp d n1, cst av pns12 vmd vvi pn31 p-acp d n1.
(7) part (DIV2)
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For there is a fire for the body, and a spirituall worme for the soule, and both these eternall.
For there is a fire for the body, and a spiritual worm for the soul, and both these Eternal.
p-acp pc-acp vbz dt n1 p-acp dt n1, cc dt j n1 p-acp dt n1, cc d d j.
(7) part (DIV2)
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451
For well were it with the damned, if they might bee no longer in hell, but till a Doue could take vp all the sand of the shore;
For well were it with the damned, if they might be no longer in hell, but till a Dove could take up all the sand of the shore;
p-acp av vbdr pn31 p-acp dt j-vvn, cs pns32 vmd vbi av-dx av-jc p-acp n1, cc-acp p-acp dt n1 vmd vvi a-acp d dt n1 pp-f dt n1;
(7) part (DIV2)
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or a Wren drinke vp all the water of the Sea; or a Child gather all the grasse of the earth;
or a Wren drink up all the water of the Sea; or a Child gather all the grass of the earth;
cc dt n1 vvi a-acp d dt n1 pp-f dt n1; cc dt n1 vvb d dt n1 pp-f dt n1;
(7) part (DIV2)
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or a man count all the starres of heauen; for then there might be at length some hope of release;
or a man count all the Stars of heaven; for then there might be At length Some hope of release;
cc dt n1 vvb d dt n2 pp-f n1; c-acp cs pc-acp vmd vbi p-acp n1 d n1 pp-f n1;
(7) part (DIV2)
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but this is Orcus orci, the hell of hell, that the wicked must reside for euer in hell.
but this is Orcus Orcus, the hell of hell, that the wicked must reside for ever in hell.
cc-acp d vbz np1 fw-la, dt n1 pp-f n1, cst dt j vmb vvi p-acp av p-acp n1.
(7) part (DIV2)
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455
So I come to the order that God will vse in iudgement, Quaeret, hee will question all our wayes and workes.
So I come to the order that God will use in judgement, Quaeret, he will question all our ways and works.
av pns11 vvb p-acp dt n1 cst np1 vmb vvi p-acp n1, n1, pns31 vmb vvi d po12 n2 cc n2.
(7) part (DIV2)
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God will resolue foure questions in the day of iudgement;
God will resolve foure questions in the day of judgement;
np1 vmb vvi crd n2 p-acp dt n1 pp-f n1;
(8) part (DIV2)
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First the question, An sit Deus, against the Atheist, who shall then finde that there is a God:First the question, an fit Deus, against the Atheist, who shall then find that there is a God:
ord dt n1, dt j np1, p-acp dt n1, r-crq vmb av vvi cst pc-acp vbz dt n1:
(8) part (DIV2)
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458
Secondly, the question, Quid sit Deus, against the Papist, who shall then see, that stockes and stones are not God:Secondly, the question, Quid sit Deus, against the Papist, who shall then see, that stocks and stones Are not God:
ord, dt n1, fw-la fw-la fw-la, p-acp dt njp, r-crq vmb av vvi, cst n2 cc n2 vbr xx np1:
(8) part (DIV2)
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459
Thirdly, the question, Quotuplex Deus, against the presumers, and despairers; for then the presumer shall feele, that God is iust, as well as mercifull:Thirdly, the question, Quotuplex Deus, against the presumers, and despairers; for then the presumer shall feel, that God is just, as well as merciful:
ord, dt n1, fw-la fw-la, p-acp dt n2, cc n2; c-acp cs dt n1 vmb vvi, cst np1 vbz j, c-acp av c-acp j:
(8) part (DIV2)
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and the despairefull behold, that God is mercifull as well as just. Lastly, the question Propter quid homo, against all the wicked, who shall then know;
and the despairful behold, that God is merciful as well as just. Lastly, the question Propter quid homo, against all the wicked, who shall then know;
cc dt j vvi, cst np1 vbz j c-acp av c-acp av. ord, dt n1 fw-la fw-la fw-la, p-acp d dt j, r-crq vmb av vvi;
(8) part (DIV2)
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that though God made the world for man, yet hee made man for himselfe and not the world.
that though God made the world for man, yet he made man for himself and not the world.
cst cs np1 vvd dt n1 p-acp n1, av pns31 vvd n1 p-acp px31 cc xx dt n1.
(8) part (DIV2)
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And in this Quaere, and inquisition of the iudge, though it will extend to all things,
And in this Quaere, and inquisition of the judge, though it will extend to all things,
cc p-acp d fw-la, cc n1 pp-f dt n1, cs pn31 vmb vvi p-acp d n2,
(8) part (DIV2)
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yet suffer me to obserue but two things: Quid, & Quos, what, and whom God will then visite and enquire of.
yet suffer me to observe but two things: Quid, & Quos, what, and whom God will then visit and inquire of.
av vvb pno11 pc-acp vvi cc-acp crd n2: fw-la, cc fw-la, r-crq, cc r-crq np1 vmb av vvi cc vvi pp-f.
(8) part (DIV2)
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First, Quid, what will God visite? Man, and the estate of man. Man, to see if man remember, whence he was, and had his creation:First, Quid, what will God visit? Man, and the estate of man. Man, to see if man Remember, whence he was, and had his creation:
ord, fw-la, r-crq vmb np1 vvi? n1, cc dt n1 pp-f n1. n1, pc-acp vvi cs n1 vvb, c-crq pns31 vbds, cc vhd po31 n1:
(8) part (DIV2)
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and whither hee haue not lost the image of his Creator. God will demand of man, what he was by nature: who hee was in person:
and whither he have not lost the image of his Creator. God will demand of man, what he was by nature: who he was in person:
cc c-crq pns31 vhb xx vvn dt n1 pp-f po31 n1. np1 vmb vvi pp-f n1, r-crq pns31 vbds p-acp n1: r-crq pns31 vbds p-acp n1:
(8) part (DIV2)
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of what ranke and order hee was in life and conuersation. Nay God will scan, and sift all that is in man:
of what rank and order he was in life and Conversation. Nay God will scan, and sift all that is in man:
pp-f r-crq n1 cc n1 pns31 vbds p-acp n1 cc n1. uh-x np1 vmb vvi, cc vvi d cst vbz p-acp n1:
(8) part (DIV2)
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He wil demand if our wisedome haue not beene craft: our seueritie rigor: our iustice crueltie: and our gouernment tyranny.
He will demand if our Wisdom have not been craft: our severity rigor: our Justice cruelty: and our government tyranny.
pns31 vmb vvi cs po12 n1 vhb xx vbn n1: po12 n1 n1: po12 n1 n1: cc po12 n1 n1.
(8) part (DIV2)
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468
Hee will aske if our autoritie haue not beene oppression; and our zeale contention: He will visite and see, if our humblenes haue not been basenes;
He will ask if our Authority have not been oppression; and our zeal contention: He will visit and see, if our humbleness have not been baseness;
pns31 vmb vvi cs po12 n1 vhb xx vbn n1; cc po12 n1 n1: pns31 vmb vvi cc vvi, cs po12 n1 vhb xx vbn n1;
(8) part (DIV2)
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and our curtesie haue not beene flatterie, our iesting scurrilitie, our free life dishonestie, and our silence singularitie.
and our courtesy have not been flattery, our jesting scurrility, our free life dishonesty, and our silence singularity.
cc po12 n1 vhb xx vbn n1, po12 j-vvg n1, po12 j n1 n1, cc po12 n1 n1.
(8) part (DIV2)
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470
He will demand if our simplenes were not folly, and our feruor in religion, formall hypocrisie.
He will demand if our simpleness were not folly, and our feruor in Religion, formal hypocrisy.
pns31 vmb vvi cs po12 n1 vbdr xx n1, cc po12 n1 p-acp n1, j n1.
(8) part (DIV2)
55
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471
And if we dare contest with God, and say, Quid mali? What euill haue I done? the Lord will aske, at quid boni, but hast thou not left much good vndone? If thou say I haue not hindered, alienaā vitam, the life of another:
And if we Dare contest with God, and say, Quid mali? What evil have I done? the Lord will ask, At quid boni, but haste thou not left much good undone? If thou say I have not hindered, alienaā vitam, the life of Another:
cc cs pns12 vvb vvi p-acp np1, cc vvi, fw-la fw-la? q-crq j-jn vhb pns11 vdn? dt n1 vmb vvi, p-acp fw-la fw-la, p-acp n1 pns21 xx vvn d j vvn? cs pns21 vvb pns11 vhb xx vvn, fw-la fw-la, dt n1 pp-f n-jn:
(8) part (DIV2)
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472
he wil aske, at qutuam, but how hast thou ordered thy owne life? If thou say, non blasphemaui Christum, I haue not blasphemed Christ, hee will aske, nonne blasphemasti Christianum, but what, didst thou neuer speake ill of any Christian? If thou say, Neminem occidi, I haue kild no man;
he will ask, At qutuam, but how hast thou ordered thy own life? If thou say, non blasphemaui Christ, I have not blasphemed christ, he will ask, nonne blasphemasti Christian, but what, didst thou never speak ill of any Christian? If thou say, Neminem occidi, I have killed no man;
pns31 vmb vvi, p-acp fw-la, p-acp q-crq vh2 pns21 vvn po21 d n1? cs pns21 vvb, fw-fr fw-la np1, pns11 vhb xx vvn np1, pns31 vmb vvi, n1 fw-la np1, p-acp r-crq, vdd2 pns21 av-x vvi av-jn pp-f d np1? cs pns21 vvb, fw-la fw-la, pns11 vhb vvn dx n1;
(8) part (DIV2)
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hee will aske, but hast thou not hated, & so killed thy brother in thy hart? If thou say I fast;
he will ask, but hast thou not hated, & so killed thy brother in thy heart? If thou say I fast;
pns31 vmb vvi, cc-acp vh2 pns21 xx vvn, cc av vvn po21 n1 p-acp po21 n1? cs pns21 vvb pns11 av-j;
(8) part (DIV2)
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God will visite and see, whether thou fast for thy purse, or for the poore: if thou say as did the Pharisee, I giue almes;
God will visit and see, whither thou fast for thy purse, or for the poor: if thou say as did the Pharisee, I give alms;
np1 vmb vvi cc vvi, cs pns21 av-j p-acp po21 n1, cc p-acp dt j: cs pns21 vvb a-acp vdd dt np1, pns11 vvb n2;
(8) part (DIV2)
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God will visite, and see if thou haue giuen them for his glorie, or thy owne pride and vaine-glorie.
God will visit, and see if thou have given them for his glory, or thy own pride and vainglory.
np1 vmb vvi, cc vvb cs pns21 vhb vvn pno32 p-acp po31 n1, cc po21 d n1 cc n1.
(8) part (DIV2)
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476
Secondly I obserued, Quos visitabit, whom God will visite: Indeed God will visite all sinners:Secondly I observed, Quos visitabit, whom God will visit: Indeed God will visit all Sinners:
ord pns11 vvd, fw-la fw-la, r-crq np1 vmb vvi: av np1 vmb vvi d n2:
(8) part (DIV2)
57
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477
but because a world of time would not serue me, to open all the sinnes of the world, suffer me to set but three regnant, and praedominant sinnes before you:
but Because a world of time would not serve me, to open all the Sins of the world, suffer me to Set but three regnant, and predominant Sins before you:
cc-acp c-acp dt n1 pp-f n1 vmd xx vvi pno11, pc-acp vvi d dt n2 pp-f dt n1, vvb pno11 pc-acp vvi p-acp crd fw-la, cc j n2 p-acp pn22:
(8) part (DIV2)
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First, then God will visite the Vsurer: and if that of the Postill be true, this will be a heauy Visitation for him; First, then God will visit the Usurer: and if that of the Postil be true, this will be a heavy Visitation for him;
ord, av np1 vmb vvi dt n1: cc cs d pp-f dt n1 vbb j, d vmb vbi dt j n1 p-acp pno31;
(8) part (DIV2)
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For he is a bloudy, a crimson, a scarlet sinner, nay wurse then any other sinner:
For he is a bloody, a crimson, a scarlet sinner, nay Worse then any other sinner:
c-acp pns31 vbz dt j, dt j-jn, dt j-jn n1, uh-x av-jc cs d j-jn n1:
(8) part (DIV2)
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480
Hee is wurse then the thiefe, for the theefe takes it priuily, and in the night:
He is Worse then the thief, for the thief Takes it privily, and in the night:
pns31 vbz jc cs dt n1, p-acp dt n1 vvz pn31 av-j, cc p-acp dt n1:
(8) part (DIV2)
58
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481
but the Vsurer takes openly and in the day; nay hee takes both night and day.
but the Usurer Takes openly and in the day; nay he Takes both night and day.
cc-acp dt n1 vvz av-j cc p-acp dt n1; uh-x pns31 vvz d n1 cc n1.
(8) part (DIV2)
58
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482
Secondly a Vsurer is wurse then the graue, for the graue restor'd hirded at the Passion of Christ:Secondly a Usurer is Worse then the graven, for the graven restored hirded At the Passion of christ:
ord dt n1 vbz jc cs dt j, p-acp dt n1 vvd vvn p-acp dt n1 pp-f np1:
(8) part (DIV2)
58
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483
but hee neuer restores, though the poore bee ready to fall into many, and many a bitter passion.
but he never restores, though the poor be ready to fallen into many, and many a bitter passion.
cc-acp pns31 av-x vvz, cs dt j vbi j pc-acp vvi p-acp d, cc d dt j n1.
(8) part (DIV2)
58
Page 41
484
Thirdly, a Vsurer is wurse then hell, for hell tormenteth only the euill, but hee crusheth,Thirdly, a Usurer is Worse then hell, for hell torments only the evil, but he crushes,
ord, dt n1 vbz jc cs n1, p-acp n1 vvz av-j dt j-jn, cc-acp pns31 vvz,
(8) part (DIV2)
58
Page 41
485
and oppresseth both good and euill.
and Oppresses both good and evil.
cc vvz d j cc j-jn.
(8) part (DIV2)
58
Page 41
486
Fourthly a Vsurer is wurse then a Iew, for a Iew will not take of a Iew:Fourthly a Usurer is Worse then a Iew, for a Iew will not take of a Iew:
ord dt n1 vbz jc cs dt np1, p-acp dt np1 vmb xx vvi pp-f dt np1:
(8) part (DIV2)
58
Page 41
487
but a Christian Vsurer will take, and ouer-take a Christian.
but a Christian Usurer will take, and overtake a Christian.
cc-acp dt njp n1 vmb vvi, cc vvi dt njp.
(8) part (DIV2)
58
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488
Fiftly a Vsurer is wurse then death, for death kils but the body, but hee pines and kils both body and soule.Fifty a Usurer is Worse then death, for death kills but the body, but he pines and kills both body and soul.
ord dt n1 vbz jc cs n1, p-acp n1 vvz p-acp dt n1, cc-acp pns31 vvz cc vvz d n1 cc n1.
(8) part (DIV2)
58
Page 41
489
Sixthly a Vsurer is wurse then Iudas, for Iudas sold Christ but once, but he buyes and sels Christ, in his Christians, euery day.Sixthly a Usurer is Worse then Iudas, for Iudas sold christ but once, but he buys and sells christ, in his Christians, every day.
j dt n1 vbz jc cs np1, p-acp np1 vvd np1 p-acp a-acp, cc-acp pns31 vvz cc vvz np1, p-acp po31 np1, d n1.
(8) part (DIV2)
58
Page 41
490
Lastly, the Vsurer is wurse then any sinner, for the Glutton will sometime fast, the proud man wil sometime be humble,Lastly, the Usurer is Worse then any sinner, for the Glutton will sometime fast, the proud man will sometime be humble,
ord, dt n1 vbz jc cs d n1, p-acp dt n1 vmb av av-j, dt j n1 vmb av vbi j,
(8) part (DIV2)
58
Page 41
491
& euery sinner, wil sometime leaue of, & rest from his deare & darling sin, but the vsurer wil neuer rest frō taking interest.
& every sinner, will sometime leave of, & rest from his deer & darling since, but the usurer will never rest from taking Interest.
cc d n1, vmb av vvi pp-f, cc n1 p-acp po31 j-jn cc j-jn n1, cc-acp dt n1 vmb av-x vvi p-acp vvg n1.
(8) part (DIV2)
58
Page 41
492
Nay more, the house of a Vsurer, is the bank of the Diuel; & the purse of a Vsurer, it is, Os diaboli, the mouth of the Diuel.
Nay more, the house of a Usurer, is the bank of the devil; & the purse of a Usurer, it is, Os Diaboli, the Mouth of the devil.
uh-x av-dc, dt n1 pp-f dt n1, vbz dt n1 pp-f dt n1; cc dt n1 pp-f dt n1, pn31 vbz, fw-la fw-la, dt n1 pp-f dt n1.
(8) part (DIV2)
58
Page 41
493
Secondly, God will visite the Temple-pirate, and the Church-robber: for he can dispute from Christ against the Ministers of Christ:Secondly, God will visit the Temple-pirate, and the Church-robber: for he can dispute from christ against the Ministers of christ:
ord, np1 vmb vvi dt n1, cc dt n1: c-acp pns31 vmb vvi p-acp np1 p-acp dt n2 pp-f np1:
(8) part (DIV2)
59
Page 42
494
Christ saith he was poore and naked, and why then do the Ministers of Christ ruffle it in silkes,
christ Says he was poor and naked, and why then do the Ministers of christ ruffle it in silks,
np1 vvz pns31 vbds j cc j, cc q-crq av vdb dt n2 pp-f np1 vvi pn31 p-acp n2,
(8) part (DIV2)
59
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495
& strut it in their sattin? Christ was a foote man, and neuer rid but to Ierusalem on an Asse,
& strut it in their satin? christ was a foot man, and never rid but to Ierusalem on an Ass,
cc vvb pn31 p-acp po32 n1? np1 vbds dt n1 n1, cc av-x vvn cc-acp p-acp np1 p-acp dt n1,
(8) part (DIV2)
59
Page 42
496
why then are the Ministers of Christ growne so gay, that they must haue their change and choise of horses? Christ had not a place where to lay his head,
why then Are the Ministers of christ grown so gay, that they must have their change and choice of Horses? christ had not a place where to lay his head,
uh-crq av vbr dt n2 pp-f np1 vvn av j, cst pns32 vmb vhi po32 n1 cc n1 pp-f n2? np1 vhd xx dt n1 c-crq pc-acp vvi po31 n1,
(8) part (DIV2)
59
Page 42
497
why then haue the Messengers of Christ not onely places, but Lordly pallaces? Yea,
why then have the Messengers of christ not only places, but Lordly palaces? Yea,
q-crq av vhb dt n2 pp-f np1 xx av-j n2, cc-acp j n2? uh,
(8) part (DIV2)
59
Page 42
498
yea, hoc vrit homines, it is this that grieues the harts of some, to see the Church hold vp her head:
yea, hoc urit homines, it is this that grieves the hearts of Some, to see the Church hold up her head:
uh, fw-la vvn fw-la, pn31 vbz d cst vvz dt n2 pp-f d, pc-acp vvi dt n1 vvb a-acp po31 n1:
(8) part (DIV2)
59
Page 42
499
not that they so malice the Church, but because they would also inclose the land of the Church.
not that they so malice the Church, but Because they would also enclose the land of the Church.
xx cst pns32 av n1 dt n1, cc-acp c-acp pns32 vmd av vvi dt n1 pp-f dt n1.
(8) part (DIV2)
59
Page 42
500
But tell mee, haue the Legates and Embassadors of earthly Kings, and that iustly, their honour and place,
But tell me, have the Legates and ambassadors of earthly Kings, and that justly, their honour and place,
cc-acp vvb pno11, vhb dt n2 cc n2 pp-f j n2, cc cst av-j, po32 n1 cc n1,
(8) part (DIV2)
59
Page 42
501
and shall the Legates of the King of heauen, haue no place, no honour? or because the Infant-church nedd not so large,
and shall the Legates of the King of heaven, have no place, no honour? or Because the Infant-church nedd not so large,
cc vmb dt n2 pp-f dt n1 pp-f n1, vhb dx n1, dx n1? cc c-acp dt n1 vvb xx av j,
(8) part (DIV2)
59
Page 42
502
so faire a garment, shall now the church, being in her full growth, goe more then halfe bare and naked? You make your Sonnes and Daughters clothes according to their stature,
so fair a garment, shall now the Church, being in her full growth, go more then half bore and naked? You make your Sons and Daughters clothes according to their stature,
av j dt n1, vmb av dt n1, vbg p-acp po31 j n1, vvb dc cs av-jn j cc j? pn22 vvb po22 n2 cc ng1 n2 vvg p-acp po32 n1,
(8) part (DIV2)
59
Page 42
503
and their growth, and shall the Kings Daughter, grow shee neuer so high, goe alwaies in the same attire? No, no,
and their growth, and shall the Kings Daughter, grow she never so high, go always in the same attire? No, no,
cc po32 n1, cc vmb dt ng1 n1, vvb pns31 av-x av j, vvb av p-acp dt d n1? uh-dx, uh-dx,
(8) part (DIV2)
59
Page 42
504
since wee giue you spirituall things, and that in abundance, you should not pare, nor lop,
since we give you spiritual things, and that in abundance, you should not pare, nor lop,
c-acp pns12 vvb pn22 j n2, cc cst p-acp n1, pn22 vmd xx vvi, ccx n1,
(8) part (DIV2)
59
Page 43
505
nor cut off our temporall estates. Thirdly, God will visite the Simonist; for he enters into the Church, not by the doore, as Christ the head did,
nor Cut off our temporal estates. Thirdly, God will visit the Simonist; for he enters into the Church, not by the door, as christ the head did,
ccx vvd a-acp po12 j n2. ord, np1 vmb vvi dt np1; c-acp pns31 vvz p-acp dt n1, xx p-acp dt n1, c-acp np1 dt n1 vdd,
(8) part (DIV2)
59
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506
but he betrayes Christ for money as Iudas did:
but he betrays christ for money as Iudas did:
cc-acp pns31 vvz np1 p-acp n1 c-acp np1 vdd:
(8) part (DIV2)
60
Page 43
507
Hee comes, in locum spiritus, into a spirituall place, but it is, respectu carnis, for some carnall respect:
He comes, in locum spiritus, into a spiritual place, but it is, respectu carnis, for Some carnal respect:
pns31 vvz, p-acp fw-la fw-la, p-acp dt j n1, cc-acp pn31 vbz, fw-la fw-la, p-acp d j n1:
(8) part (DIV2)
60
Page 43
508
so that hee may be, collector pecuntae, well monied: but he can neuer be, rector animae, well minded.
so that he may be, collector pecuntae, well moneyed: but he can never be, rector Spirits, well minded.
av cst pns31 vmb vbi, n1 n1, av vvn: cc-acp pns31 vmb av-x vbi, n1 fw-la, av vvn.
(8) part (DIV2)
60
Page 43
509
And heere me thinkes I see a couetous patron, that like Iudas sels CHRIST for, Quid mihi dabitis, what will you giue me? and a sacrilegious person, that thinkes Christ can bee bought, with that of the Diuell, Haec omnia dabo, all this will I giue.
And Here me thinks I see a covetous patron, that like Iudas sells CHRIST for, Quid mihi dabitis, what will you give me? and a sacrilegious person, that thinks christ can be bought, with that of the devil, Haec omnia Dabo, all this will I give.
cc av pno11 vvz pns11 vvb dt j n1, cst av-j np1 vvz np1 p-acp, fw-la fw-la fw-la, r-crq vmb pn22 vvi pno11? cc dt j n1, cst vvz np1 vmb vbi vvn, p-acp d pp-f dt n1, fw-la fw-la fw-la, d d vmb pns11 vvi.
(8) part (DIV2)
60
Page 43
510
We reade in Saint Iohn, that Saint Peter was, victus per ancillam, ouercome of a Maide,
We read in Saint John, that Saint Peter was, victus per ancillam, overcome of a Maid,
pns12 vvb p-acp n1 np1, cst n1 np1 vbds, fw-la fw-la fw-la, vvn pp-f dt n1,
(8) part (DIV2)
60
Page 43
511
and I feare there bee some patrons in the world, that will not giue liuings, before they be, victi pro filiis, & filiabus, ouercome for the good of their wiues, and children:
and I Fear there be Some Patrons in the world, that will not give livings, before they be, Victi Pro filiis, & filiabus, overcome for the good of their wives, and children:
cc pns11 vvb pc-acp vbi d n2 p-acp dt n1, cst vmb xx vvi n2-vvg, c-acp pns32 vbb, fw-la fw-la fw-la, cc fw-la, vvn p-acp dt j pp-f po32 n2, cc n2:
(8) part (DIV2)
60
Page 43
512
yet the Prophet Micha pronounceth a woe to them, qui aedificant Sion sanguinibus, (I know the sense litterall,
yet the Prophet Micah pronounceth a woe to them, qui edify Sion sanguinibus, (I know the sense literal,
av dt n1 np1 vvz dt n1 p-acp pno32, fw-la j np1 fw-la, (pns11 vvb dt n1 j,
(8) part (DIV2)
60
Page 43
513
but giue me leaue to apply) that giue the goods of Sion and the Church, to those onely of their owne bloud:
but give me leave to apply) that give the goods of Sion and the Church, to those only of their own blood:
cc-acp vvb pno11 n1 pc-acp vvi) cst vvb dt n2-j pp-f np1 cc dt n1, p-acp d j pp-f po32 d n1:
(8) part (DIV2)
60
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514
as if the possession of the Lord went by descent, and not desert. Visitabit Deus, God, the great Bishop of the whole earth, will visite for these things.
as if the possession of the Lord went by descent, and not desert. Visitabit Deus, God, the great Bishop of the Whole earth, will visit for these things.
c-acp cs dt n1 pp-f dt n1 vvd p-acp n1, cc xx n1. fw-la fw-la, np1, dt j n1 pp-f dt j-jn n1, vmb vvi p-acp d n2.
(8) part (DIV2)
60
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515
So much of the Maiestie of the iudge, & iudgement; now of the miserie, and state of those that must stand in iudgement:
So much of the Majesty of the judge, & judgement; now of the misery, and state of those that must stand in judgement:
av d pp-f dt n1 pp-f dt vvi, cc n1; av pp-f dt n1, cc n1 pp-f d cst vmb vvi p-acp n1:
(8) part (DIV2)
60
Page 44
516
and that shall be so great, that they shall not know, what to doe, or say.
and that shall be so great, that they shall not know, what to do, or say.
cc cst vmb vbi av j, cst pns32 vmb xx vvi, r-crq pc-acp vdi, cc vvi.
(8) part (DIV2)
60
Page 44
517
First, Quid faciam, what shall I doe?
First, Quid faciam, what shall I do?
ord, fw-la fw-la, r-crq vmb pns11 vdi?
(8) part (DIV2)
60
Page 44
518
1 This part of my speech must be reall, and personall: Reall, and then what will those doe that make the world,
1 This part of my speech must be real, and personal: Real, and then what will those do that make the world,
vvn d n1 pp-f po11 n1 vmb vbi j, cc j: j, cc av q-crq vmb d vdb d vvi dt n1,
(9) part (DIV2)
61
Page 44
519
and the things of the world their stay, when the world, Et res, & reculae mundi, and all the wealth and substance of the world must passe away? What will the penny-father,
and the things of the world their stay, when the world, Et Rest, & reculae mundi, and all the wealth and substance of the world must pass away? What will the penny-father,
cc dt n2 pp-f dt n1 po32 n1, c-crq dt n1, fw-la fw-la, cc fw-la fw-la, cc d dt n1 cc n1 pp-f dt n1 vmb vvi av? q-crq vmb dt n1,
(9) part (DIV2)
61
Page 44
520
and couetous person doe, who, like the Serpent, is euer licking vp the dust of the earth,
and covetous person do, who, like the Serpent, is ever licking up the dust of the earth,
cc j n1 vdb, r-crq, av-j dt n1, vbz av vvg a-acp dt n1 pp-f dt n1,
(9) part (DIV2)
61
Page 44
521
and scraping vp gold and siluer, that red, and white earth, when siluer and gold,
and scraping up gold and silver, that read, and white earth, when silver and gold,
cc vvg a-acp n1 cc n1, cst j-jn, cc j-jn n1, c-crq n1 cc n1,
(9) part (DIV2)
61
Page 44
522
and earth shall be no more? What will the proud ones doe, that fold themselues in silkes,
and earth shall be no more? What will the proud ones doe, that fold themselves in silks,
cc n1 vmb vbi dx dc? q-crq vmb dt j pi2 n1, cst vvb px32 p-acp n2,
(9) part (DIV2)
61
Page 44
523
and loade themselues with pearles, and iewels, when iewels and pearles shall be no more? what will the wantons doe that crowne themselues with buds of Roses, when there shall be no budde nor Rose? What will the bibber doe that washeth away his soule in Wine,
and load themselves with Pearls, and Jewels, when Jewels and Pearls shall be no more? what will the wantons do that crown themselves with buds of Roses, when there shall be no bud nor Rose? What will the bibber do that washes away his soul in Wine,
cc vvi px32 p-acp n2, cc n2, c-crq n2 cc n2 vmb vbi dx dc? q-crq vmb dt n2-jn vdb d vvi px32 p-acp n2 pp-f n2, c-crq a-acp vmb vbi dx n1 ccx n1? q-crq vmb dt n1 vdb cst vvz av po31 n1 p-acp n1,
(9) part (DIV2)
61
Page 44
524
when there shall bee nor Vine, nor grape? How will the magnificent and stately builder doe,
when there shall be nor Vine, nor grape? How will the magnificent and stately builder do,
c-crq a-acp vmb vbi ccx n1, ccx n1? q-crq vmb dt j cc j n1 vdb,
(9) part (DIV2)
61
Page 44
525
when building and state shall fall to the ground? What will the grand purchaser doe, that layes house to house,
when building and state shall fallen to the ground? What will the grand purchaser do, that lays house to house,
c-crq n1 cc n1 vmb vvi p-acp dt n1? q-crq vmb dt j n1 vdb, cst vvz n1 p-acp n1,
(9) part (DIV2)
61
Page 44
526
and land to land, when he shall see nor house, nor land? In a word, what will any worldling doe,
and land to land, when he shall see nor house, nor land? In a word, what will any worldling do,
cc n1 p-acp n1, c-crq pns31 vmb vvi ccx n1, ccx n1? p-acp dt n1, r-crq vmb d n1 vdb,
(9) part (DIV2)
61
Page 44
527
when the world it selfe must be vndone? when there shall be no earth to beare vs, no skie to please vs, no fountaines to coole vs, no shades to hide vs, no sunne to warme and light vs, no foule or fish, no hearb or beast, for to feede vs;
when the world it self must be undone? when there shall be no earth to bear us, no sky to please us, no fountains to cool us, no shades to hide us, no sun to warm and Light us, no foul or Fish, no herb or beast, for to feed us;
c-crq dt n1 pn31 n1 vmb vbi vvn? c-crq a-acp vmb vbi dx n1 pc-acp vvi pno12, dx n1 pc-acp vvi pno12, dx n2 pc-acp vvi pno12, dx n2 pc-acp vvi pno12, dx n1 pc-acp vvi cc vvi pno12, dx j cc n1, dx n1 cc n1, c-acp pc-acp vvi pno12;
(9) part (DIV2)
61
Page 45
528
no houses to receiue vs, no Temples or Churches to instruct vs:
no houses to receive us, no Temples or Churches to instruct us:
dx n2 pc-acp vvi pno12, dx n2 cc n2 pc-acp vvi pno12:
(9) part (DIV2)
61
Page 45
529
in this Chaos and confusion of all things, what ioy can there be in any thing?
in this Chaos and confusion of all things, what joy can there be in any thing?
p-acp d n1 cc n1 pp-f d n2, r-crq n1 vmb a-acp vbi p-acp d n1?
(9) part (DIV2)
61
Page 45
530
And now must I turne my topicke place, a rebus ad personas, from beeing a Reall to be personall.
And now must I turn my topic place, a rebus ad personas, from being a Real to be personal.
cc av vmb pns11 vvi po11 j n1, dt fw-la fw-la fw-la, p-acp vbg dt j pc-acp vbi j.
(9) part (DIV2)
62
Page 45
531
First therefore (you graue and reuerend Iudges,) suffer, not me, for who am I,First Therefore (you graven and reverend Judges,) suffer, not me, for who am I,
ord av (pn22 j cc j-jn n2,) vvb, xx pno11, c-acp q-crq vbm pns11,
(9) part (DIV2)
62
Page 45
532
or what is the house of my father, that I should speake before you? yet suffer my text to speake, not onely to your eares, but to your hearts.
or what is the house of my father, that I should speak before you? yet suffer my text to speak, not only to your ears, but to your hearts.
cc r-crq vbz dt n1 pp-f po11 n1, cst pns11 vmd vvi p-acp pn22? av vvb po11 n1 pc-acp vvi, xx av-j p-acp po22 n2, cc-acp p-acp po22 n2.
(9) part (DIV2)
62
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533
Then (graue and reuerend Iudges,) you that are the fortresses of this Land for securitie;
Then (graven and reverend Judges,) you that Are the fortresses of this Land for security;
av (j cc j-jn n2,) pn22 d vbr dt n2 pp-f d n1 p-acp n1;
(9) part (DIV2)
63
Page 45
534
the walles of this land for strength, the flowers of this land for fairenes:
the walls of this land for strength, the flowers of this land for fairness:
dt n2 pp-f d n1 p-acp n1, dt n2 pp-f d n1 p-acp n1:
(9) part (DIV2)
63
Page 45
535
Et faui, and the hunny-combes of this land for sweetnes, if you that bee called gods, iudge against God:Et faui, and the hunny-combes of this land for sweetness, if you that be called God's, judge against God:
fw-la fw-la, cc dt n2 pp-f d n1 p-acp n1, cs pn22 cst vbb vvn n2, vvb p-acp np1:
(9) part (DIV2)
63
Page 45
536
if you iudge not as God doth with tranquillitie; but as the wicked iudge did,
if you judge not as God does with tranquillity; but as the wicked judge did,
cs pn22 vvb xx p-acp np1 vdz p-acp n1; p-acp p-acp dt j n1 vdd,
(9) part (DIV2)
63
Page 45
537
for importunitie: if you, that be, (as Hugo speakes) homines primi, the first and chiefest men, iudge not your selues first, before you iudge other men:
for importunity: if you, that be, (as Hugo speaks) homines Primi, the First and chiefest men, judge not your selves First, before you judge other men:
c-acp n1: cs pn22, cst vbi, (c-acp np1 vvz) fw-la fw-la, dt ord cc js-jn n2, vvb xx po22 n2 ord, c-acp pn22 vvb j-jn n2:
(9) part (DIV2)
63
Page 45
538
if in iudgement, you beate downe, aegrotum potius quam morbum, rather the offender then the offence:
if in judgement, you beat down, aegrotum potius quam morbum, rather the offender then the offence:
cs p-acp n1, pn22 vvb a-acp, fw-la fw-la fw-la fw-la, av-c dt n1 av dt n1:
(9) part (DIV2)
63
Page 45
539
if you be, iudices quasi ius dicentes, rather speakers then dooers of the Law: if you that sit to condemne sinne, haue either the same, or a greater sinne:
if you be, Judges quasi Just Saying, rather Speakers then doers of the Law: if you that fit to condemn sin, have either the same, or a greater sin:
cs pn22 vbb, n2 fw-la crd fw-la, av n2 cs n2 pp-f dt n1: cs pn22 cst vvb p-acp vvb n1, vhb d dt d, cc dt jc n1:
(9) part (DIV2)
63
Page 45
540
if you bee pricers, non iuris sed muneris, not of the cause but of the coine:
if you be pricers, non iuris sed muneris, not of the cause but of the coin:
cs pn22 vbb n2, fw-fr fw-la fw-la fw-la, xx pp-f dt n1 cc-acp pp-f dt n1:
(9) part (DIV2)
63
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541
if you iudge for fauour, or feare, or faction, or affection; if you delay, or hasten;
if you judge for favour, or Fear, or faction, or affection; if you Delay, or hasten;
cs pn22 vvb p-acp n1, cc n1, cc n1, cc n1; cs pn22 vvb, cc vvi;
(9) part (DIV2)
63
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542
inuert, or peruert iudgement, here is a Quid facietis for you, what will you doe,
invert, or pervert judgement, Here is a Quid facietis for you, what will you do,
vvb, cc vvi n1, av vbz dt fw-la fw-la p-acp pn22, q-crq vmb pn22 vdb,
(9) part (DIV2)
63
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543
when God shall call you to iudgement, and shall visite, as it is in the Prophet Osee, the Iudges and their wayes?
when God shall call you to judgement, and shall visit, as it is in the Prophet Hosea, the Judges and their ways?
c-crq np1 vmb vvi pn22 p-acp n1, cc vmb vvi, c-acp pn31 vbz p-acp dt n1 np1, dt n2 cc po32 n2?
(9) part (DIV2)
63
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544
And you the Right Honorable Lord Maior of this honored and admired Citie, you that are the head the eye, the hand,
And you the Right Honourable Lord Mayor of this honoured and admired city, you that Are the head the eye, the hand,
cc pn22 dt j-jn j n1 n1 pp-f d j-vvn cc j-vvn n1, pn22 cst vbr dt n1 dt n1, dt n1,
(9) part (DIV2)
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545
and heart of this great bodie; if you cut not off the head of sinne; if you strike it not euen to the heart;
and heart of this great body; if you Cut not off the head of sin; if you strike it not even to the heart;
cc n1 pp-f d j n1; cs pn22 vvb xx a-acp dt n1 pp-f n1; cs pn22 vvb pn31 xx av-j p-acp dt n1;
(9) part (DIV2)
64
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546
if your eye spare, and will not finde offenders; or your hand be shortned and will not reach them:
if your eye spare, and will not find offenders; or your hand be shortened and will not reach them:
cs po22 n1 vvi, cc vmb xx vvi n2; cc po22 n1 vbi vvn cc vmb xx vvi pno32:
(9) part (DIV2)
64
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547
if you put not to death those dedly sinnes, which haue too much life in this your Citie:
if you put not to death those deadly Sins, which have too much life in this your city:
cs pn22 vvb xx p-acp n1 d j n2, r-crq vhb av d n1 p-acp d po22 n1:
(9) part (DIV2)
64
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548
if you be not a father to the Orphane; a righter of the Widdow and the Poore:
if you be not a father to the Orphan; a righter of the Widow and the Poor:
cs pn22 vbb xx dt n1 p-acp dt n1; dt jc-jn pp-f dt n1 cc dt j:
(9) part (DIV2)
64
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549
if you that beare the name, and office, and sword of God, faint in your office,
if you that bear the name, and office, and sword of God, faint in your office,
cs pn22 cst vvb dt n1, cc n1, cc n1 pp-f np1, vvb p-acp po22 n1,
(9) part (DIV2)
64
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550
and protect not with Gods sword the Name of God:
and Pact not with God's sword the Name of God:
cc vvb xx p-acp npg1 n1 dt n1 pp-f np1:
(9) part (DIV2)
64
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551
if you doe not iustifie, and condemne, those good, and bad, that appeare before you, here is a Quid facies for you, what will you doe,
if you do not justify, and condemn, those good, and bad, that appear before you, Here is a Quid fancies for you, what will you do,
cs pn22 vdb xx vvi, cc vvi, d j, cc j, cst vvb p-acp pn22, av vbz dt fw-la n2 p-acp pn22, q-crq vmb pn22 vdb,
(9) part (DIV2)
64
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552
when you shall appeare before the Lord?
when you shall appear before the Lord?
c-crq pn22 vmb vvi p-acp dt n1?
(9) part (DIV2)
64
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553
And you learned Counsellers of the Law, you that are factors for the truth, and the agents and instruments of peace,
And you learned Counsellers of the Law, you that Are Factors for the truth, and the agents and Instruments of peace,
cc pn22 j n2 pp-f dt n1, pn22 cst vbr n2 p-acp dt n1, cc dt n2 cc n2 pp-f n1,
(9) part (DIV2)
65
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554
if you hinder, as it is in Zacharie, the iudgement of peace and truth: if you kindle debate, and bee as the seeds-men of sedition:
if you hinder, as it is in Zacharias, the judgement of peace and truth: if you kindle debate, and be as the Seeds-men of sedition:
cs pn22 vvb, p-acp pn31 vbz p-acp np1, dt n1 pp-f n1 cc n1: cs pn22 vvb n1, cc vbi c-acp dt n2 pp-f n1:
(9) part (DIV2)
65
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555
if like Camels you trouble the water, that you your selues may drink the better: if like Camels you trouble the water, that you your selves may drink the better:
cs j n2 pn22 vvb dt n1, cst pn22 po22 n2 vmb vvi dt jc:
(9) part (DIV2)
65
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556
if your Counsels, infringe Gods precepts: if you come sometime with querkes and trickes of Law, sometime with color and pretext of conscience,
if your Counsels, infringe God's Precepts: if you come sometime with querkes and tricks of Law, sometime with colour and pretext of conscience,
cs po22 n2, vvi npg1 n2: cs pn22 vvb av p-acp n2 cc n2 pp-f n1, av p-acp n1 cc n1 pp-f n1,
(9) part (DIV2)
65
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557
but to subuert both law and conscience:
but to subvert both law and conscience:
cc-acp pc-acp vvi d n1 cc n1:
(9) part (DIV2)
65
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558
if you that should plead for right and iustice, make iustice a stranger in hir owne Court, here is a Quid facietis for you, what will you doe when you are called to that heauenly Court? Take heed, periculosum est, saith Saint Ambrose, in foro versari, it is great danger to follow Courts:
if you that should plead for right and Justice, make Justice a stranger in his own Court, Here is a Quid facietis for you, what will you do when you Are called to that heavenly Court? Take heed, Periculosum est, Says Saint Ambrose, in foro versari, it is great danger to follow Courts:
cs pn22 cst vmd vvi p-acp j-jn cc n1, vvb n1 dt n1 p-acp po31 d n1, av vbz dt fw-la fw-la p-acp pn22, q-crq vmb pn22 vdi c-crq pn22 vbr vvn p-acp d j n1? vvb n1, fw-la fw-la, vvz n1 np1, p-acp fw-la fw-la, pn31 vbz j n1 pc-acp vvi n2:
(9) part (DIV2)
65
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559
for Iudas, in foro, in a Law-Court sold Christ; and Simon Magus, in foro, in a Law-Court would haue bought the holy Ghost.
for Iudas, in foro, in a Law-Court sold christ; and Simon Magus, in foro, in a Law-Court would have bought the holy Ghost.
c-acp np1, p-acp fw-la, p-acp dt n1 vvn np1; cc np1 np1, p-acp fw-la, p-acp dt n1 vmd vhi vvn dt j n1.
(9) part (DIV2)
65
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560
You the holy Ministers of the holiest, you that bee the Angels and Embassadors of GOD:
You the holy Ministers of the Holiest, you that be the Angels and ambassadors of GOD:
pn22 dt j n2 pp-f dt js, pn22 cst vbb dt n2 cc n2 pp-f np1:
(9) part (DIV2)
66
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561
the seruants of the Lord, and the tongue of the LORD vnto his seruants;
the Servants of the Lord, and the tongue of the LORD unto his Servants;
dt n2 pp-f dt n1, cc dt n1 pp-f dt n1 p-acp po31 n2;
(9) part (DIV2)
66
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562
if you haue before your mouth, non ostium, not a doore which may open and shut, sed obstaculum, but a wall which will neuer open;
if you have before your Mouth, non ostium, not a door which may open and shut, sed obstaculum, but a wall which will never open;
cs pn22 vhb p-acp po22 n1, fw-fr fw-la, xx dt n1 r-crq vmb vvi cc vvi, fw-la fw-la, p-acp dt n1 r-crq vmb av-x vvi;
(9) part (DIV2)
66
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563
if you affect to ouersee Christs flocke, not as it is, opus bonum, a good worke, but as it may gaine you, opes & bona, goods and wealth:
if you affect to oversee Christ flock, not as it is, opus bonum, a good work, but as it may gain you, Opens & Bona, goods and wealth:
cs pn22 vvb pc-acp vvi npg1 n1, xx c-acp pn31 vbz, fw-la fw-la, dt j n1, p-acp c-acp pn31 vmb vvi pn22, vvz cc fw-la, n2-j cc n1:
(9) part (DIV2)
66
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564
if you take the houses of the Lord in possession, and take no care to build vp the Lords house:
if you take the houses of the Lord in possession, and take no care to built up the lords house:
cs pn22 vvb dt n2 pp-f dt n1 p-acp n1, cc vvb dx n1 pc-acp vvi a-acp dt n2 n1:
(9) part (DIV2)
66
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565
if you say and doe not:
if you say and do not:
cs pn22 vvb cc vdb xx:
(9) part (DIV2)
66
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566
if you bee not like cockes, first beating downe sinne in your selues, and then crowing out against the sinne of others:
if you be not like cocks, First beating down sin in your selves, and then crowing out against the sin of Others:
cs pn22 vbb xx j n2, ord vvg p-acp n1 p-acp po22 n2, cc av vvg av p-acp dt n1 pp-f n2-jn:
(9) part (DIV2)
66
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567
if you that be, sal terrae, the salt of the earth, loose your sauour:
if you that be, sal terrae, the salt of the earth, lose your savour:
cs pn22 cst vbb, fw-la fw-la, dt n1 pp-f dt n1, vvb po22 n1:
(9) part (DIV2)
66
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568
if you that bee sol mundi, the light of the world, giue no light, here is a Quid facietis for you, what will you doe,
if you that be sol mundi, the Light of the world, give no Light, Here is a Quid facietis for you, what will you do,
cs pn22 cst vbb fw-la fw-la, dt n1 pp-f dt n1, vvb dx n1, av vbz dt fw-la fw-la p-acp pn22, q-crq vmb pn22 vdb,
(9) part (DIV2)
66
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569
when God shall bring euery thing to light?
when God shall bring every thing to Light?
c-crq np1 vmb vvi d n1 pc-acp vvi?
(9) part (DIV2)
66
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570
You Gentles, and Gallants of this age, that be in the very pride and glorie of your time, You Gentiles, and Gallants of this age, that be in the very pride and glory of your time,
pn22 n2-j, cc n2-jn pp-f d n1, cst vbb p-acp dt j n1 cc n1 pp-f po22 n1,
(9) part (DIV2)
67
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571
and the May and Floure of your youth, if you remember not, that remember thy creator in the dayes of thy youth,
and the May and Flower of your youth, if you Remember not, that Remember thy creator in the days of thy youth,
cc dt n1 cc n1 pp-f po22 n1, cs pn22 vvb xx, cst vvb po21 n1 p-acp dt n2 pp-f po21 n1,
(9) part (DIV2)
67
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572
but make your selues vassals to any, euen the fayrest creature: if you seeke for, not the true glorie of GOD,
but make your selves vassals to any, even the Fairest creature: if you seek for, not the true glory of GOD,
cc-acp vvb po22 n2 n2 p-acp d, av-j dt js n1: cs pn22 vvb p-acp, xx dt j n1 pp-f np1,
(9) part (DIV2)
67
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573
but the vaine glorie of this vainest world:
but the vain glory of this vainest world:
cc-acp dt j n1 pp-f d js n1:
(9) part (DIV2)
67
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574
if you desire rather a gorgeous & rich back, then with true valour, and vertue, to enrich your minde:
if you desire rather a gorgeous & rich back, then with true valour, and virtue, to enrich your mind:
cs pn22 vvb av-c dt j cc j n1, av p-acp j n1, cc n1, pc-acp vvi po22 n1:
(9) part (DIV2)
67
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575
if you bee hot and feruent spirits, and yet more forward for the flesh, then for the spirit, here is a Quid facietis for you, what will you doe,
if you be hight and fervent spirits, and yet more forward for the Flesh, then for the Spirit, Here is a Quid facietis for you, what will you do,
cs pn22 vbb j cc j n2, cc av av-dc av-j p-acp dt n1, av p-acp dt n1, av vbz dt fw-la fw-la p-acp pn22, q-crq vmb pn22 vdb,
(9) part (DIV2)
67
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576
when you shall bee stripped of flesh and spirit? You beauteous Ladies;
when you shall be stripped of Flesh and Spirit? You beauteous Ladies;
c-crq pn22 vmb vbi vvn pp-f n1 cc n1? pn22 j n2;
(9) part (DIV2)
67
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577
and faire matrons, and damzels of this Honorable Citie, you that are the obiect of euery eye,
and fair matrons, and damsels of this Honourable city, you that Are the Object of every eye,
cc j n2, cc n2 pp-f d j n1, pn22 cst vbr dt n1 pp-f d n1,
(9) part (DIV2)
68
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578
and perhaps the desire of many hearts: if you come hither clothed like Salomon in his royaltie, rather to draw the eyes,
and perhaps the desire of many hearts: if you come hither clothed like Solomon in his royalty, rather to draw the eyes,
cc av dt n1 pp-f d n2: cs pn22 vvb av vvn av-j np1 p-acp po31 n1, av-c pc-acp vvi dt n2,
(9) part (DIV2)
68
Page 48
579
and chaine the hearts of others vnto you, then to lift vp your owne eyes and hearts vnto your God:
and chain the hearts of Others unto you, then to lift up your own eyes and hearts unto your God:
cc vvi dt n2 pp-f n2-jn p-acp pn22, cs pc-acp vvi a-acp po22 d n2 cc n2 p-acp po22 n1:
(9) part (DIV2)
68
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580
if you take more care to powder the haire, and plaister the face, then to seeke God and his face;
if you take more care to powder the hair, and plaster the face, then to seek God and his face;
cs pn22 vvb dc n1 pc-acp vvi dt n1, cc vvb dt n1, cs pc-acp vvi np1 cc po31 n1;
(9) part (DIV2)
68
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581
if you make the hayre of ded men and women to liue againe vpon your heads:
if you make the hair of dead men and women to live again upon your Heads:
cs pn22 vvb dt n1 pp-f j n2 cc n2 pc-acp vvi av p-acp po22 n2:
(9) part (DIV2)
68
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582
if you make, as the Prophet speakes, a tinckling with your feet, and thinke the ground too base for you to goe on:
if you make, as the Prophet speaks, a tinkling with your feet, and think the ground too base for you to go on:
cs pn22 vvb, p-acp dt n1 vvz, dt j-vvg p-acp po22 n2, cc vvb dt n1 av j c-acp pn22 pc-acp vvi a-acp:
(9) part (DIV2)
68
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583
if any of you be, (as I hope none is) either like Semiramis lasciuious,
if any of you be, (as I hope none is) either like Semiramis lascivious,
cs d pp-f pn22 vbb, (c-acp pns11 vvb pix vbz) av-d j np1 j,
(9) part (DIV2)
68
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584
or like Cleopatra proud and ambitious:
or like Cleopatra proud and ambitious:
cc av-j np1 j cc j:
(9) part (DIV2)
68
Page 49
585
if like Thamar you sit in the way for to ensnare, or like Dalila you offer a bosome but to murther:
if like Tamar you fit in the Way for to ensnare, or like Delilah you offer a bosom but to murder:
cs j np1 pn22 vvb p-acp dt n1 c-acp pc-acp vvi, cc av-j np1 pn22 vvb dt n1 cc-acp pc-acp vvi:
(9) part (DIV2)
68
Page 49
586
if like Herodias you loue to daunce, and striue, rather to keepe measure in your footing, then your liuing:
if like Herodias you love to dance, and strive, rather to keep measure in your footing, then your living:
cs j np1 pn22 vvb pc-acp vvi, cc vvi, av-c pc-acp vvi n1 p-acp po22 n-vvg, cs po22 n-vvg:
(9) part (DIV2)
68
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587
if you more regard a glittering, and garish suite, then a gracious, and godly soule:
if you more regard a glittering, and garish suit, then a gracious, and godly soul:
cs pn22 av-dc vvi dt j-vvg, cc j n1, cs dt j, cc j n1:
(9) part (DIV2)
68
Page 49
588
if you more weigh a light feather, then the Law of your heauenly Father, here is a Quid facietis for you, what will you doe when you shall be excluded from God your Father? And if,
if you more weigh a Light feather, then the Law of your heavenly Father, Here is a Quid facietis for you, what will you do when you shall be excluded from God your Father? And if,
cs pn22 av-dc vvi dt j n1, cs dt n1 pp-f po22 j n1, av vbz dt fw-la fw-la p-acp pn22, q-crq vmb pn22 vdi c-crq pn22 vmb vbi vvn p-acp np1 po22 n1? cc cs,
(9) part (DIV2)
68
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589
as ashamed of Gods image, and scorning that forme and face which hee hath lent you, you picture and paint out to your selues annointed faces;
as ashamed of God's image, and scorning that Form and face which he hath lent you, you picture and paint out to your selves anointed faces;
c-acp j pp-f npg1 n1, cc vvg d n1 cc n1 r-crq pns31 vhz vvn pn22, pn22 n1 cc vvi av p-acp po22 n2 vvn n2;
(9) part (DIV2)
68
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590
suffer, not mee, but Saint Ambrose to tell you, that this dawbing and parjetting of the face, is in some respect wurse then adulterie it selfe:
suffer, not me, but Saint Ambrose to tell you, that this daubing and parjetting of the face, is in Some respect Worse then adultery it self:
vvb, xx pno11, cc-acp n1 np1 pc-acp vvi pn22, cst d vvg cc vvg pp-f dt n1, vbz p-acp d n1 av-jc cs n1 pn31 n1:
(9) part (DIV2)
68
Page 49
591
For in that foule act, persona vitiatur, onely the person is polluted;
For in that foul act, persona vitiatur, only the person is polluted;
c-acp p-acp cst j n1, fw-la fw-la, av-j dt n1 vbz vvn;
(9) part (DIV2)
68
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592
but in this vngodly and vnnaturall painting, natura laeditur, euen nature her selfe is more then too much corrupted.
but in this ungodly and unnatural painting, Nature laeditur, even nature her self is more then too much corrupted.
cc-acp p-acp d j cc j-u n-vvg, fw-la fw-la, av-j n1 po31 n1 vbz av-dc cs av av-d vvn.
(9) part (DIV2)
68
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593
To summe vp all in a word: you who like Absalon stand faire, yet bee ambitious:
To sum up all in a word: you who like Absalom stand fair, yet be ambitious:
p-acp n1 p-acp d p-acp dt n1: pn22 zz av-j np1 vvb j, av vbi j:
(9) part (DIV2)
69
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594
you who like Achab be rich and yet be couetous: you that like Achitophel be wise and yet malitious.
you who like Ahab be rich and yet be covetous: you that like Ahithophel be wise and yet malicious.
pn22 zz av-j np1 vbi j cc av vbi j: pn22 cst av-j np1 vbi j cc av j.
(9) part (DIV2)
69
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595
You Marchants that venter more for gold, then for God: you artizans in generall, that loue more the gaining of a noble, or a crowne,
You Merchants that venture more for gold, then for God: you artisans in general, that love more the gaining of a noble, or a crown,
pn22 n2 cst vvb av-dc p-acp n1, av p-acp np1: pn22 n2 p-acp n1, cst vvb av-dc dt n-vvg pp-f dt j, cc dt n1,
(9) part (DIV2)
69
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596
then you feare the losse of a heauenly and eternall crowne, here is a Quid facietis for you all, what will you doe,
then you Fear the loss of a heavenly and Eternal crown, Here is a Quid facietis for you all, what will you do,
cs pn22 vvb dt n1 pp-f dt j cc j n1, av vbz dt fw-la fw-la p-acp pn22 d, r-crq vmb pn22 vdb,
(9) part (DIV2)
69
Page 50
597
when you shall stand before the iudge of all? 2 Secondly, we shall not know what to answere:
when you shall stand before the judge of all? 2 Secondly, we shall not know what to answer:
c-crq pn22 vmb vvi p-acp dt n1 pp-f d? crd ord, pns12 vmb xx vvi r-crq pc-acp vvi:
(9) part (DIV2)
69
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598
Quid respondebo? What shall I answere? It is in the singular, what shall I answer, to shew that God will single out,Quid respondebo? What shall I answer? It is in the singular, what shall I answer, to show that God will single out,
fw-la fw-la? q-crq vmb pns11 vvb? pn31 vbz p-acp dt j, r-crq vmb pns11 vvb, pc-acp vvi cst np1 vmb j av,
(9) part (DIV2)
70
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599
and set apart euerie one to answere for himselfe. In this iudgement we cannot answere by a proxie, a deputie, a sollicitor, or atturney;
and Set apart every one to answer for himself. In this judgement we cannot answer by a proxy, a deputy, a solicitor, or Attorney;
cc vvd av d pi pc-acp vvi p-acp px31. p-acp d n1 pns12 vmbx vvi p-acp dt n1, dt n1, dt n1, cc n1;
(9) part (DIV2)
70
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600
nay the Kings of the earth, cannot send their Vice-royes, and Legates, to answere for them, before the King of Heauen.
nay the Kings of the earth, cannot send their Viceroys, and Legates, to answer for them, before the King of Heaven.
uh-x dt n2 pp-f dt n1, vmbx vvi po32 j, cc n2, pc-acp vvi p-acp pno32, p-acp dt n1 pp-f n1.
(9) part (DIV2)
70
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601
For God will send out his atachment, and as it were his sub poenâ, to make euery one appeare, either to paine,
For God will send out his attachment, and as it were his sub poenâ, to make every one appear, either to pain,
p-acp np1 vmb vvi av po31 n1, cc c-acp pn31 vbdr po31 fw-la fw-la, pc-acp vvi d crd vvi, av-d p-acp n1,
(9) part (DIV2)
70
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602
or rest, in his owne person.
or rest, in his own person.
cc n1, p-acp po31 d n1.
(9) part (DIV2)
70
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603
Let vs then follow that counsell which Moses gaue vnto the Hebrew, attende tibi, looke vnto thy selfe,
Let us then follow that counsel which Moses gave unto the Hebrew, attend tibi, look unto thy self,
vvb pno12 av vvi d n1 r-crq np1 vvd p-acp dt njp, vvi fw-la, vvb p-acp po21 n1,
(9) part (DIV2)
70
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604
since euerie man must answere for himselfe.
since every man must answer for himself.
c-acp d n1 vmb vvi p-acp px31.
(9) part (DIV2)
70
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605
Let vs remember that, of Christ in the Gospel, vade in domum tuam, goe into thy owne house: the house of thy familie; the house of thy bodie; the house of thy soule;
Let us Remember that, of christ in the Gospel, vade in domum tuam, go into thy own house: the house of thy family; the house of thy body; the house of thy soul;
vvb pno12 vvi d, pp-f np1 p-acp dt n1, vvb p-acp fw-la fw-la, vvb p-acp po21 d n1: dt n1 pp-f po21 n1; dt n1 pp-f po21 n1; dt n1 pp-f po21 n1;
(9) part (DIV2)
70
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606
and the house of thy conscience which is kept within thy soule; for euerie man must answere, for the order, or disorder of his owne house.
and the house of thy conscience which is kept within thy soul; for every man must answer, for the order, or disorder of his own house.
cc dt n1 pp-f po21 n1 r-crq vbz vvn p-acp po21 n1; p-acp d n1 vmb vvi, p-acp dt n1, cc n1 pp-f po31 d n1.
(9) part (DIV2)
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And, domus tua, ipse tu, man himselfe is the house of man. Therefore if the head of this house rebell, it must submit:
And, domus tua, ipse tu, man himself is the house of man. Therefore if the head of this house rebel, it must submit:
np1, fw-la fw-la, fw-la fw-la, n1 px31 vbz dt n1 pp-f n1. av cs dt n1 pp-f d n1 vvi, pn31 vmb vvi:
(9) part (DIV2)
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if the eyes, those windowes of this house be vaine, they must be shut:
if the eyes, those windows of this house be vain, they must be shut:
cs dt n2, d n2 pp-f d n1 vbi j, pns32 vmb vbi vvn:
(9) part (DIV2)
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if the senses, those doores and gates of this house bee loose, they must be kept:
if the Senses, those doors and gates of this house be lose, they must be kept:
cs dt n2, d n2 cc n2 pp-f d n1 vbi j, pns32 vmb vbi vvn:
(9) part (DIV2)
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if the flesh, the wall of this house be weake, it must, by being more weakned in the outward man, bee made stronger to Christ, who is God and Man. And if any part of this house bee out of order, wee must labour to order it,
if the Flesh, the wall of this house be weak, it must, by being more weakened in the outward man, be made Stronger to christ, who is God and Man. And if any part of this house be out of order, we must labour to order it,
cs dt n1, dt n1 pp-f d n1 vbi j, pn31 vmb, p-acp vbg av-dc vvn p-acp dt j n1, vbb vvn jc p-acp np1, r-crq vbz np1 cc n1 cc cs d n1 pp-f d n1 vbi av pp-f n1, pns12 vmb vvi pc-acp vvi pn31,
(9) part (DIV2)
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and that well, and in euery part.
and that well, and in every part.
cc cst av, cc p-acp d n1.
(9) part (DIV2)
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612
Else when it shall bee said to thee, as it was to Ezekias, thou shalt die, what wilt thou answere to the liuing God, in that iudgement which must follow after death? Else when it shall be said to thee, as it was to Ezekias, thou shalt die, what wilt thou answer to the living God, in that judgement which must follow After death?
av c-crq pn31 vmb vbi vvn p-acp pno21, c-acp pn31 vbds p-acp np1, pns21 vm2 vvi, q-crq vm2 pns21 vvi p-acp dt j-vvg np1, p-acp d n1 r-crq vmb vvi p-acp n1?
(9) part (DIV2)
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What will the hypocrite answere then, who doth now couer, Luciferum suum, his pride vnder the mantle of humilitie,
What will the hypocrite answer then, who does now cover, Luciferum suum, his pride under the mantle of humility,
q-crq vmb dt n1 vvb av, r-crq vdz av vvi, np1 fw-la, po31 n1 p-acp dt n1 pp-f n1,
(9) part (DIV2)
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when after death hee shall haue no part in Christ, that humbled himselfe vnto the death? what will the blasphemer answere then, who now comes too neere vnto God with his lips,
when After death he shall have no part in christ, that humbled himself unto the death? what will the blasphemer answer then, who now comes too near unto God with his lips,
c-crq p-acp n1 pns31 vmb vhi dx n1 p-acp np1, cst vvd px31 p-acp dt n1? q-crq vmb dt n1 vvb av, r-crq av vvz av av-j p-acp np1 p-acp po31 n2,
(9) part (DIV2)
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and sweares him ouer, from head to foot, part after part, when in the sweet mercies of his God, hee cannot haue the least part? What will the furious spirits,
and swears him over, from head to foot, part After part, when in the sweet Mercies of his God, he cannot have the least part? What will the furious spirits,
cc vvz pno31 a-acp, p-acp n1 p-acp n1, vvb p-acp n1, c-crq p-acp dt j n2 pp-f po31 n1, pns31 vmbx vhi dt ds n1? q-crq vmb dt j n2,
(9) part (DIV2)
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and vnmanly manhood answere then, who now count it their greatest grace, to mangle and murther a man,
and unmanly manhood answer then, who now count it their greatest grace, to mangle and murder a man,
cc j n1 vvi av, r-crq av vvb pn31 po32 js n1, pc-acp vvi cc vvi dt n1,
(9) part (DIV2)
71
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617
for a lie, or a lesse disgrace, and cannot stay till they wash their hands in bloud,
for a lie, or a less disgrace, and cannot stay till they wash their hands in blood,
p-acp dt n1, cc dt dc n1, cc vmbx vvi c-acp pns32 vvb po32 n2 p-acp n1,
(9) part (DIV2)
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618
when they shall bee bard the benefit and blessing of Christ, and his most precious bloud?
when they shall be barred the benefit and blessing of christ, and his most precious blood?
c-crq pns32 vmb vbi vvn dt n1 cc n1 pp-f np1, cc po31 av-ds j n1?
(9) part (DIV2)
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In this strict Visitation of the Lord, the malitious cannot answere, wee are men, and cannot forgiue our enemies:
In this strict Visitation of the Lord, the malicious cannot answer, we Are men, and cannot forgive our enemies:
p-acp d j n1 pp-f dt n1, dt j vmbx vvi, pns12 vbr n2, cc vmbx vvi po12 n2:
(9) part (DIV2)
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for they shall see Saint Steuen a man, not onely pardoning, but praying for his enemies.
for they shall see Saint Stephen a man, not only pardoning, but praying for his enemies.
c-acp pns32 vmb vvi n1 np1 dt n1, xx av-j vvg, cc-acp vvg p-acp po31 n2.
(9) part (DIV2)
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In this visitation the deuouring gluttons, who doe nothing but feast, and ryot, cannot say wee were men and could not fast:
In this Visitation the devouring gluttons, who do nothing but feast, and riot, cannot say we were men and could not fast:
p-acp d n1 dt j-vvg n2, r-crq vdb pix cc-acp n1, cc n1, vmbx vvi pns12 vbdr n2 cc vmd xx av-j:
(9) part (DIV2)
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622
for they shall see Iohn Baptist a man, whose life was a perpetuall fast. What then shall wee answere? Wilt thou say with Saint Paul, nihil sum conscius, I know nothing against my selfe: alas thou canst not.
for they shall see John Baptist a man, whose life was a perpetual fast. What then shall we answer? Wilt thou say with Saint Paul, nihil sum Conscious, I know nothing against my self: alas thou Canst not.
c-acp pns32 vmb vvi np1 np1 dt n1, r-crq n1 vbds dt j av-j. q-crq av vmb pns12 vvi? vm2 pns21 vvi p-acp n1 np1, fw-la fw-la fw-la, pns11 vvb pix p-acp po11 n1: uh pns21 vm2 xx.
(9) part (DIV2)
72
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623
For as Saint Iames speakes, in many things we offend all: yet if thou couldst, this will not acquit thee, this will not iustifie.
For as Saint James speaks, in many things we offend all: yet if thou Couldst, this will not acquit thee, this will not justify.
p-acp p-acp n1 np1 vvz, p-acp d n2 pns12 vvb d: av cs pns21 vmd2, d vmb xx vvi pno21, d vmb xx vvi.
(9) part (DIV2)
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Better were it with the Publicane to stand farre off, as knowing thy filthinesse: to looke on the ground, as confessing thy vnworthinesse;
Better were it with the Publican to stand Far off, as knowing thy filthiness: to look on the ground, as confessing thy unworthiness;
j vbdr pn31 p-acp dt n1 p-acp vvb av-j a-acp, p-acp vvg po21 n1: pc-acp vvi p-acp dt n1, p-acp vvg po21 n1;
(9) part (DIV2)
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to knocke thy brest, as shewing thy pensiuenes; to cry, miserere, Lord haue mercie, as being guiltie:to knock thy breast, as showing thy pensiveness; to cry, Miserere, Lord have mercy, as being guilty:
pc-acp vvi po21 n1, p-acp vvg po21 n1; pc-acp vvi, fw-la, n1 vhb n1, c-acp vbg j:
(9) part (DIV2)
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and that, on me a sinner, as beeing laden with miserie. Or wilt thou answere with Saint Peter. Non noui hominem, I know not the man;
and that, on me a sinner, as being laden with misery. Or wilt thou answer with Saint Peter. Non noui hominem, I know not the man;
cc cst, p-acp pno11 dt n1, p-acp vbg vvn p-acp n1. cc vm2 pns21 vvi p-acp n1 np1. fw-fr fw-fr fw-la, pns11 vvb xx dt n1;
(9) part (DIV2)
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when euer did I see Christ hungry, and did not feede him? or naked,
when ever did I see christ hungry, and did not feed him? or naked,
c-crq av vdd pns11 vvi np1 j, cc vdd xx vvi pno31? cc j,
(9) part (DIV2)
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and did not cloth him? alas good Christians, Christ himselfe will reply thus against this answere;
and did not cloth him? alas good Christians, christ himself will reply thus against this answer;
cc vdd xx vvi pno31? uh j np1, np1 px31 vmb vvi av p-acp d n1;
(9) part (DIV2)
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inasmuch as you haue not fedde the hungry Christian, you haue not fed Christ• in that you haue not clothed the naked Christian, you haue not clothed me:
inasmuch as you have not fed the hungry Christian, you have not fed Christ• in that you have not clothed the naked Christian, you have not clothed me:
av c-acp pn22 vhb xx vvn dt j njp, pn22 vhb xx vvn np1 p-acp cst pn22 vhb xx vvn dt j njp, pn22 vhb xx vvn pno11:
(9) part (DIV2)
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as then in him you haue not knowne me, so now, Nescio vos, I know you not, you shall not raigne with me? And here,
as then in him you have not known me, so now, Nescio vos, I know you not, you shall not Reign with me? And Here,
c-acp av p-acp pno31 pn22 vhb xx vvn pno11, av av, fw-la fw-fr, pns11 vvb pn22 xx, pn22 vmb xx vvi p-acp pno11? cc av,
(9) part (DIV2)
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like him in the Gospel, that wanted his wedding garment, wee must needes stand speechlesse: and no maruell.
like him in the Gospel, that wanted his wedding garment, we must needs stand speechless: and no marvel.
vvb pno31 p-acp dt n1, cst vvd po31 n1 n1, pns12 vmb av vvi j: cc dx n1.
(9) part (DIV2)
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For if we be not able to answere sicknes, when it speakes vnto vs, how then shall wee answere, saluti nostrae, that iudge, that Iesus, who is the Lord both of sicknes and health? If wee bee not able to answere death, when it shall question,
For if we be not able to answer sickness, when it speaks unto us, how then shall we answer, Saluti Nostrae, that judge, that Iesus, who is the Lord both of sickness and health? If we be not able to answer death, when it shall question,
p-acp cs pns12 vbb xx j pc-acp vvi n1, c-crq pn31 vvz p-acp pno12, c-crq av vmb pns12 vvi, n1 fw-la, cst vvb, cst np1, r-crq vbz dt n1 av-d pp-f n1 cc n1? cs pns12 vbb xx j pc-acp vvi n1, c-crq pn31 vmb vvi,
(9) part (DIV2)
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and arrest vs, how then shall we answere the God both of life and death?
and arrest us, how then shall we answer the God both of life and death?
cc vvb pno12, c-crq av vmb pns12 vvi dt n1 av-d pp-f n1 cc n1?
(9) part (DIV2)
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But what? wilt thou flie from answere to petition? and come with a supplicat to the iudge? Why in this dreadfull iudgement,
But what? wilt thou fly from answer to petition? and come with a supplicat to the judge? Why in this dreadful judgement,
cc-acp q-crq? vm2 pns21 vvi p-acp n1 pc-acp vvi? cc vvb p-acp dt j p-acp dt n1? uh-crq p-acp d j n1,
(9) part (DIV2)
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and day of miserie, there is no place left for mercie: yet doth a good father, bring in thus, a sinner, and his iudge;
and day of misery, there is no place left for mercy: yet does a good father, bring in thus, a sinner, and his judge;
cc n1 pp-f n1, pc-acp vbz dx n1 vvn p-acp n1: av vdz dt j n1, vvb p-acp av, dt n1, cc po31 n1;
(9) part (DIV2)
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sweet Sauiour (saith the sinner) remember now thy bitter passion:
sweet Saviour (Says the sinner) Remember now thy bitter passion:
j n1 (vvz dt n1) vvb av po21 j n1:
(9) part (DIV2)
73
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true (saith the iudge) but yet now there is nor time, nor place for cōpassion:
true (Says the judge) but yet now there is nor time, nor place for compassion:
av-j (vvz dt n1) cc-acp av av pc-acp vbz ccx n1, ccx n1 p-acp n1:
(9) part (DIV2)
73
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yet Iesus, let me come vnto thee: no, for in thy life thou saidst, Depart thou maist not come neere vnto mee.
yet Iesus, let me come unto thee: no, for in thy life thou Said, Depart thou Mayest not come near unto me.
av np1, vvb pno11 vvi p-acp pno21: uh-dx, c-acp p-acp po21 n1 pns21 vvd2, vvb pns21 vm2 xx vvi av-j p-acp pno11.
(9) part (DIV2)
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Yet Iesus hast thou but one blessing, giue me a blessing before I part:
Yet Iesus hast thou but one blessing, give me a blessing before I part:
av np1 vh2 pns21 p-acp crd n1, vvb pno11 dt n1 c-acp pns11 vvb:
(9) part (DIV2)
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640
no, thou art vnder the curse of the Law, and therefore goe from mee you cursed.
no, thou art under the curse of the Law, and Therefore go from me you cursed.
uh-dx, pns21 vb2r p-acp dt n1 pp-f dt n1, cc av vvb p-acp pno11 pn22 vvd.
(9) part (DIV2)
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641
Yet since wee are accursed, let vs feele, no other punishment, then thy curses:
Yet since we Are accursed, let us feel, no other punishment, then thy curses:
av c-acp pns12 vbr vvn, vvb pno12 vvi, dx j-jn n1, cs po21 n2:
(9) part (DIV2)
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Yes, as you haue burnt with the fire of lust, so goe you cursed into the fire:
Yes, as you have burned with the fire of lust, so go you cursed into the fire:
uh, c-acp pn22 vhb vvn p-acp dt n1 pp-f n1, av vvb pn22 vvd p-acp dt n1:
(9) part (DIV2)
73
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643
ah, but who is able to endure this flame: Let it not sweet Iesus continue long:
ah, but who is able to endure this flame: Let it not sweet Iesus continue long:
uh, cc-acp q-crq vbz j pc-acp vvi d n1: vvb pn31 xx j np1 vvi av-j:
(9) part (DIV2)
73
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yes, as you would haue sinned for euer, so shall this fire last for euer, Go into euerlasting fire.
yes, as you would have sinned for ever, so shall this fire last for ever, Go into everlasting fire.
uh, c-acp pn22 vmd vhi vvn p-acp av, av vmb d n1 ord c-acp av, vvb p-acp j n1.
(9) part (DIV2)
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Yet giue vs some comfortable mates and fellowes, which may refresh vs in this flame:
Yet give us Some comfortable mates and Fellows, which may refresh us in this flame:
av vvb pno12 d j n2 cc n2, r-crq vmb vvi pno12 p-acp d n1:
(9) part (DIV2)
73
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no, but as you were of your father the Diuell, so goe into that flame, which was prepared for the Diuell.
no, but as you were of your father the devil, so go into that flame, which was prepared for the devil.
uh-dx, cc-acp c-acp pn22 vbdr pp-f po22 n1 dt n1, av vvb p-acp d n1, r-crq vbds vvn p-acp dt n1.
(9) part (DIV2)
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What now shall a soule thus surprized doe? whither shall it flye? from Christ vnto Christ:
What now shall a soul thus surprised doe? whither shall it fly? from christ unto christ:
q-crq av vmb dt n1 av j-vvn n1? q-crq vmb pn31 vvi? p-acp np1 p-acp np1:
(9) part (DIV2)
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from Christ as hee will bee our iudge, vnto Christ as hee is yet our Iesus.
from christ as he will be our judge, unto christ as he is yet our Iesus.
p-acp np1 c-acp pns31 vmb vbi po12 n1, p-acp np1 c-acp pns31 vbz av po12 np1.
(9) part (DIV2)
74
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649
It is a terme among those that be graduates in the schoole, Respondebit pro me Aristoteles, that Aristotle, the eye of nature,
It is a term among those that be graduates in the school, Respondebit Pro me Aristoteles, that Aristotle, the eye of nature,
pn31 vbz dt n1 p-acp d cst vbi vvz p-acp dt n1, fw-la fw-la pno11 np1, cst np1, dt n1 pp-f n1,
(9) part (DIV2)
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and heart of Philosophie, shall answere for them:
and heart of Philosophy, shall answer for them:
cc n1 pp-f n1, vmb vvi p-acp pno32:
(9) part (DIV2)
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so wee that are blanke and dumbe of our selues, haue no other anchor of hope but this, Respondebit pro nobis Iesus, that Iesus our blessed Sauior will intercede,
so we that Are blank and dumb of our selves, have no other anchor of hope but this, Respondebit Pro nobis Iesus, that Iesus our blessed Saviour will intercede,
av pns12 cst vbr j cc j pp-f po12 n2, vhb dx j-jn n1 pp-f n1 p-acp d, fw-la fw-la fw-la np1, cst np1 po12 j-vvn n1 vmb vvi,
(9) part (DIV2)
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652
and mediate for vs. And sweete Iesus let thy wisedome answere for our folly: thy humilitie for our pride: thy meeknes for our cruelty: thy righteousnes for our sinne:
and mediate for us And sweet Iesus let thy Wisdom answer for our folly: thy humility for our pride: thy meekness for our cruelty: thy righteousness for our sin:
cc vvi p-acp pno12 cc j np1 vvb po21 n1 vvi p-acp po12 n1: po21 n1 p-acp po12 n1: po21 n1 p-acp po12 n1: po21 n1 p-acp po12 n1:
(9) part (DIV2)
74
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Thou, O Iesus, art a lambe without any spot, answere thou for vs, who like Iacobs Lambes are full of spots.
Thou, Oh Iesus, art a lamb without any spot, answer thou for us, who like Iacobs Lambs Are full of spots.
pns21, uh np1, vb2r dt n1 p-acp d n1, vvb pns21 p-acp pno12, r-crq j npg1 n2 vbr j pp-f n2.
(9) part (DIV2)
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And if God blessed Laban for Iacobs sake, much more will hee giue vs a blessing for Iesus sake:
And if God blessed Laban for Iacobs sake, much more will he give us a blessing for Iesus sake:
cc cs np1 vvd np1 p-acp npg1 n1, av-d av-dc vmb pns31 vvi pno12 dt n1 p-acp np1 n1:
(9) part (DIV2)
74
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655
Ostende patri latus & vulnera, Present, sweet Iesus, to thy Father, thy side, that as thy side was opened, Ostend patri latus & vulnera, Present, sweet Iesus, to thy Father, thy side, that as thy side was opened,
np1 fw-la fw-la cc fw-la, j, j np1, p-acp po21 n1, po21 n1, cst p-acp po21 n1 vbds vvn,
(9) part (DIV2)
74
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656
so his heart may be open vnto vs:
so his heart may be open unto us:
av po31 n1 vmb vbi j p-acp pno12:
(9) part (DIV2)
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present also thy bleeding wounds, that those wounds may heale vs, from those sinnes, that like the bloud of Abel cry against vs. So I come to speake in a word, of the last word of my text, answere him.
present also thy bleeding wounds, that those wounds may heal us, from those Sins, that like the blood of Abel cry against us So I come to speak in a word, of the last word of my text, answer him.
vvb av po21 j-vvg n2, cst d n2 vmb vvi pno12, p-acp d n2, cst av-j dt n1 pp-f np1 vvb p-acp pno12 av pns11 vvb pc-acp vvi p-acp dt n1, pp-f dt ord n1 pp-f po11 n1, vvb pno31.
(9) part (DIV2)
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3 We are but, vermiculi, little wormes that crawle and creepe on the face of the earth,
3 We Are but, vermiculi, little worms that crawl and creep on the face of the earth,
crd pns12 vbr p-acp, fw-la, j n2 cst vvb cc vvi p-acp dt n1 pp-f dt n1,
(9) part (DIV2)
75
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and what can we answere him, who is Lord both of heauen & earth? We are but, vernaculae, the vassals and slaues of sinne,
and what can we answer him, who is Lord both of heaven & earth? We Are but, vernaculae, the vassals and slaves of sin,
cc q-crq vmb pns12 vvi pno31, r-crq vbz n1 av-d pp-f n1 cc n1? pns12 vbr p-acp, fw-la, dt n2 cc n2 pp-f n1,
(9) part (DIV2)
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and what can wee answere him, who in heauen, earth, and hell:
and what can we answer him, who in heaven, earth, and hell:
cc q-crq vmb pns12 vvi pno31, r-crq p-acp n1, n1, cc n1:
(9) part (DIV2)
75
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661
angels, men, and diuels, hath punished, and will punish sin? The heauens melt, the mountaines smoke, the earth quakes,
Angels, men, and Devils, hath punished, and will Punish since? The heavens melt, the Mountains smoke, the earth quakes,
n2, n2, cc n2, vhz vvn, cc vmb vvi n1? dt n2 vvb, dt ng1 n1, dt n1 vvz,
(9) part (DIV2)
75
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and the Cherubins couer their faces from him, and the foure and twenty Elders cast downe their crownes before him, Et quid coenum coelo, O then how shall we euer be able to answere him? He is goodnes it selfe, and we are euill:
and the Cherubim cover their faces from him, and the foure and twenty Elders cast down their crowns before him, Et quid Coenum coelo, Oh then how shall we ever be able to answer him? He is Goodness it self, and we Are evil:
cc dt n2 vvb po32 n2 p-acp pno31, cc dt crd cc crd n2-jn vvn a-acp po32 n2 p-acp pno31, fw-la fw-la fw-la fw-la, uh av c-crq vmb pns12 av vbb j pc-acp vvi pno31? pns31 vbz n1 pn31 n1, cc pns12 vbr j-jn:
(9) part (DIV2)
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hee is wisedome it selfe, and wee are foolish: hee is powre it selfe, and wee are weake:
he is Wisdom it self, and we Are foolish: he is pour it self, and we Are weak:
pns31 vbz n1 pn31 n1, cc pns12 vbr j: pns31 vbz n1 pn31 n1, cc pns12 vbr j:
(9) part (DIV2)
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non sumus respondendo, we cannot be able to answere him.non sumus respondendo, we cannot be able to answer him.
fw-fr fw-la fw-la, pns12 vmbx vbi j pc-acp vvi pno31.
(9) part (DIV2)
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For if that readie Philosopher were daunted and silenced at the sight of Hannibal, and his manly presence:
For if that ready Philosopher were daunted and silenced At the sighed of Hannibal, and his manly presence:
c-acp cs cst j n1 vbdr vvn cc vvn p-acp dt n1 pp-f np1, cc po31 j n1:
(9) part (DIV2)
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if the Prophet Daniel were dismaied at the view of an Angell: if the Prophet daniel were dismayed At the view of an Angel:
cs dt n1 np1 vbdr vvn p-acp dt n1 pp-f dt n1:
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how will the approch of him, who is the God both of Angell and Man, daunt,
how will the approach of him, who is the God both of Angel and Man, daunt,
c-crq vmb dt n1 pp-f pno31, r-crq vbz dt n1 av-d pp-f n1 cc n1, vvi,
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and dismay vs? When Christ came into the world to saue his people, yet then those that came to take him, fell down before him:
and dismay us? When christ Come into the world to save his people, yet then those that Come to take him, fell down before him:
cc vvb pno12? c-crq np1 vvd p-acp dt n1 p-acp p-acp po31 n1, av av d cst vvd pc-acp vvi pno31, vvd a-acp p-acp pno31:
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how then will hee, as it were, fell and hew downe sinners, when he shall come to iudge his people? In the Reuelation, dilectus iudicis, Iohn the Disciple whom Iesus loued, fell on his face, visione iudicis, when hee saw his iudge but in a vision:
how then will he, as it were, fell and hew down Sinners, when he shall come to judge his people? In the Revelation, Beloved Judges, John the Disciple whom Iesus loved, fell on his face, vision Judges, when he saw his judge but in a vision:
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how great then will be the fall of those that loue not God, when they shall both see,
how great then will be the fallen of those that love not God, when they shall both see,
c-crq j av vmb vbi dt n1 pp-f d cst vvb xx np1, c-crq pns32 vmb av-d vvi,
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and feele him, in his most rigorous and seuerest action? Saint Cyprian is said so much to feare, diem iudicii, the day of iudgement, that he cleane forgate, diem Martirii, the day of his martyrdome and earthly torment:
and feel him, in his most rigorous and Severest actium? Saint Cyprian is said so much to Fear, diem Judges, the day of judgement, that he clean foregate, diem Martirii, the day of his martyrdom and earthly torment:
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and no maruell neither, for, timor mortis, nihil ad timorem iudicis, the feare of a temporall death, is nothing to the feare of him, that hath power of eternall life and death.
and no marvel neither, for, timor mortis, nihil ad timorem Judges, the Fear of a temporal death, is nothing to the Fear of him, that hath power of Eternal life and death.
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And if they be in such a maze, ad quos iudex, vnto whom, and for whose glorie the iudge shall come:
And if they be in such a maze, ad quos Judge, unto whom, and for whose glory the judge shall come:
cc cs pns32 vbb p-acp d dt n1, fw-la fw-la fw-la, p-acp ro-crq, cc p-acp rg-crq n1 dt n1 vmb vvi:
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how then will they stand amazed, contra quos iudex, against whom, and for whose eternall shame,
how then will they stand amazed, contra quos Judge, against whom, and for whose Eternal shame,
c-crq av vmb pns32 vvb vvn, fw-la fw-la fw-la, p-acp ro-crq, cc p-acp rg-crq j n1,
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and paine the iudge shall come?
and pain the judge shall come?
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But because my houres are spent, and I am not as Iosua was, able to stay the Sunne, I will but perore of the Iudgement in a word,
But Because my hours Are spent, and I am not as Iosua was, able to stay the Sun, I will but perore of the Judgement in a word,
cc-acp p-acp po11 n2 vbr vvn, cc pns11 vbm xx c-acp np1 vbds, j pc-acp vvi dt n1, pns11 vmb cc-acp vvb pp-f dt n1 p-acp dt n1,
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and so commit you to him that must bee our iudge, euen our God.
and so commit you to him that must be our judge, even our God.
cc av vvb pn22 p-acp pno31 cst vmb vbi po12 n1, av po12 n1.
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You haue heard, first, of the day, & time of iudgment, how though some would haue it in the day, some in the night, some at midnight, some in one, some in another, watch of the night,
You have herd, First, of the day, & time of judgement, how though Some would have it in the day, Some in the night, Some At midnight, Some in one, Some in Another, watch of the night,
pn22 vhb vvn, ord, pp-f dt n1, cc n1 pp-f n1, c-crq cs d vmd vhi pn31 p-acp dt n1, d p-acp dt n1, d p-acp n1, d p-acp pi, d p-acp j-jn, vvb pp-f dt n1,
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yet latet dies & hora, that day and houre is not knowne, that wee might expect it euery houre both of day and night.
yet latet dies & hora, that day and hour is not known, that we might expect it every hour both of day and night.
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Secondly, you heard that God should iudge;Secondly, you herd that God should judge;
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and then, since many were called Gods, that, Deus vniuersi, the GOD of the whole world should iudge the world:
and then, since many were called God's, that, Deus vniuersi, the GOD of the Whole world should judge the world:
cc av, c-acp d vbdr vvn n2, cst, fw-la fw-la, dt np1 pp-f dt j-jn n1 vmd vvi dt n1:
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and thirdly, that since in this one God there were three persons that God the Father had committed the iudgment to his Sonne, the second person:
and Thirdly, that since in this one God there were three Persons that God the Father had committed the judgement to his Son, the second person:
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and fourthly, since in this second person, there were two natures, a diuine, a humane nature, you heard, that hee should iudge humanum genus, all mankinde in his humanitie:
and fourthly, since in this second person, there were two nature's, a divine, a humane nature, you herd, that he should judge humanum genus, all mankind in his humanity:
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otherwise periret humanum genus, si iudex non esset humanus, all men of euery kinde, might perish,
otherwise periret humanum genus, si Judge non esset Humanus, all men of every kind, might perish,
av fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la fw-la, d n2 pp-f d n1, vmd vvi,
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if the iudge should not be humane and kinde. Thirdly, you heard of the comming of this iudge; and therein two things:
if the judge should not be humane and kind. Thirdly, you herd of the coming of this judge; and therein two things:
cs dt n1 vmd xx vbi j cc j. ord, pn22 vvd pp-f dt n-vvg pp-f d n1; cc av crd n2:
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First, the certaintie of his comming;First, the certainty of his coming;
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and that in respect of GOD, in respect of Man, in respect of Christ, who is God and Man. Secondly the vicinitie of his comming, non inslat sed extat iudicium, the iudgement is not neere,
and that in respect of GOD, in respect of Man, in respect of christ, who is God and Man. Secondly the vicinity of his coming, non inslat sed extat iudicium, the judgement is not near,
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but euen so neere, that now is the iudgement of this world. Fourthly, you heard of the iudgement it selfe;
but even so near, that now is the judgement of this world. Fourthly, you herd of the judgement it self;
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and there first the multiplicitie of iudgement; secondly, the qualitie of this iudgement; thirdly, the forerunners; and lastly, the followers of this iudgement.
and there First the Multiplicity of judgement; secondly, the quality of this judgement; Thirdly, the forerunners; and lastly, the followers of this judgement.
cc a-acp ord dt n1 pp-f n1; ord, dt n1 pp-f d n1; ord, dt n2; cc ord, dt n2 pp-f d n1.
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Lastly, in the iudgement, you heard of the order by which God would proceed; it was, quaerendo, visitando, he will demaund, aske, and visite;Lastly, in the judgement, you herd of the order by which God would proceed; it was, quaerendo, visitando, he will demand, ask, and visit;
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and there I obserued two things, Quid, what hee would demaund; Et quos, and who they were that he would visite.
and there I observed two things, Quid, what he would demand; Et quos, and who they were that he would visit.
cc a-acp pns11 vvd crd n2, fw-la, r-crq pns31 vmd vvi; fw-la fw-la, cc r-crq pns32 vbdr cst pns31 vmd vvi.
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In those that must bee iudged, I noted three things;
In those that must be judged, I noted three things;
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First they shall not know what to doe: secondly they shal not know what to answere: and thirdly, since they haue sinned against him that must bee their iudge, they shall not know what to answere him: For the summes of our sinnes are great,First they shall not know what to do: secondly they shall not know what to answer: and Thirdly, since they have sinned against him that must be their judge, they shall not know what to answer him: For the sums of our Sins Are great,
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and we cannot crosse or cancell the hand-writing which is against vs; and therfore, blessed Iesus, naile this hand-writing vnto thy crosse;
and we cannot cross or cancel the handwriting which is against us; and Therefore, blessed Iesus, nail this handwriting unto thy cross;
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and the more thou seest our miseries to be, so much the more remember that we need thy great mercie.
and the more thou See our misery's to be, so much the more Remember that we need thy great mercy.
cc dt av-dc pns21 vv2 po12 n2 pc-acp vbi, av av-d dt av-dc vvi cst pns12 vvb po21 j n1.
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It was thy pleasure to weepe ouer Lazarus: and sweet Iesus, let it please thee, to giue vnto vs, gratiam lacrimarum, true penitentiall teares, to wash our sores, that are poore Lazares ouer-spred with sinne.
It was thy pleasure to weep over Lazarus: and sweet Iesus, let it please thee, to give unto us, gratiam lacrimarum, true penitential tears, to wash our sores, that Are poor Lazars overspread with sin.
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Vnto Lazarus thou saidest, veni foras, Lazarus come forth;
Unto Lazarus thou Said, veni foras, Lazarus come forth;
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so vouchsafe, deere Iesus, to say to vs, and call vs forth of that sinne, wherein wee lye stinking,
so vouchsafe, deer Iesus, to say to us, and call us forth of that sin, wherein we lie stinking,
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like rottennes, corruption, and the graue.
like rottenness, corruption, and the graven.
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Dauid professed, that he was, mundus a sanguine, free and cleare from the bloud of Abner: but, gracious Iesus, let vs be, mundi per sanguinem, clensed & purged by thy most precious bloud.David professed, that he was, World a sanguine, free and clear from the blood of Abner: but, gracious Iesus, let us be, mundi per sanguinem, cleansed & purged by thy most precious blood.
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For we haue no other refuge, but to flie, ab irato deo, ad placatum, from Christ as hee shall bee our iudge to Christ as he is yet our Iesus: For we have no other refuge, but to fly, ab irato God, ad placatum, from christ as he shall be our judge to christ as he is yet our Iesus:
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Veni domine Iesu, Come Lord Iesus; come quickly: Yet come, not as a rigorous iudge to condemn vs:Veni domine Iesu, Come Lord Iesus; come quickly: Yet come, not as a rigorous judge to condemn us:
fw-la fw-la np1, vvb n1 np1; vvb av-j: av vvb, xx p-acp dt j n1 pc-acp vvi pno12:
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but come as a Sauiour and a Iesus to release vs. Now to this Iesus, the Sonne of God, with the Father and the holy Ghost, bee ascribed all honour, power, praise,
but come as a Saviour and a Iesus to release us Now to this Iesus, the Son of God, with the Father and the holy Ghost, be ascribed all honour, power, praise,
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and Maiestie, now and for euer. Amen. FINIS.
and Majesty, now and for ever. Amen. FINIS.
cc n1, av cc p-acp av. uh-n. fw-la.
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