The heart of the king, and the king of the heart, or, A briefe vnfolding of that remarkable proverbe of the royall preacher ... written in the time of His Maiesties abode at Plimmouth, and preferred vnto him in his returne from thence, anno 1625 : together with a short meditation vpon 2. Sam. 24.15., preached at a weekely lecture in Deuon, in those fearefull times of mortalitie / by J.P. Master of Arts and minister of the gospell.
I note in the Text these seuerall particulars, First, The Author or Inflicter of this mortalitie; The Lord. Secondly, The Nature of it; It was a Pestilence.
I note in the Text these several particulars, First, The Author or Inflicter of this mortality; The Lord. Secondly, The Nature of it; It was a Pestilence.
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Thirdly, The time in which it raigned; From the morning euen to the time appointed. Fourthly, The Place to which it was confined; From Dan to Beersheba.
Thirdly, The time in which it reigned; From the morning even to the time appointed. Fourthly, The Place to which it was confined; From Dan to Beersheba.
First, The Author is Iehoua The Lord, set out by that great Name of his, deriued from an Hebrew word signifying Being, to shew and make knowne his independencie from any other, hee being an eternall Being of himselfe.
First, The Author is Iehoua The Lord, Set out by that great Name of his, derived from an Hebrew word signifying Being, to show and make known his independency from any other, he being an Eternal Being of himself.
but is first mentioned in the second Chapter and fourth Verse of Genesis. And lastly to giue vs to vnderstand, that God giueth being and accomplishment to all his promises, he causeth them to bee brought to passe,
but is First mentioned in the second Chapter and fourth Verse of Genesis. And lastly to give us to understand, that God gives being and accomplishment to all his promises, he Causes them to be brought to pass,
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yet they liued not to see that he did effectually accomplish that which hee had graciously promised, in deliuering their seed from the Aegyptian seruitude,
yet they lived not to see that he did effectually accomplish that which he had graciously promised, in delivering their seed from the Egyptian servitude,
Secondly, The Nature of the punishment by him inflicted was pestilentiall, The Lord sent a Pestilence, &c. The sicknesse as wee call it NONLATINALPHABET, viz. a most grieuous, deadly, violent and infectious disease, seizing on the spirits,
Secondly, The Nature of the punishment by him inflicted was pestilential, The Lord sent a Pestilence, etc. The sickness as we call it, viz. a most grievous, deadly, violent and infectious disease, seizing on the spirits,
A most vncomfortable sicknesse, in as much as when God visiteth vs with it, all refraine from visiting vs. Our Louers and friends stand aloofe from this sore,
A most uncomfortable sickness, in as much as when God Visiteth us with it, all refrain from visiting us Our Lovers and Friends stand aloof from this soar,
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and forbidding his Angell to proceed any further, the phrase of Scripture will bee our warrant, in which Gods temporall punishments are not euer decreed irreuocably,
and forbidding his Angel to proceed any further, the phrase of Scripture will be our warrant, in which God's temporal punishments Are not ever decreed irrevocably,
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yet will it not therefore follow that Gods will dependeth vpon mans, for it is knowne to him from eternitie, who they are that shall turne to him by repentance,
yet will it not Therefore follow that God's will dependeth upon men, for it is known to him from eternity, who they Are that shall turn to him by Repentance,
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Fourthly, The place to which the Pestilence was confined, was from Dan to Beersheba. Dan is heere taken locally for a Citie bounding Israel, as elsewhere personally for a Sonne borne vnto Iacob: Twas the vtmost confine of Israel on the North side;
Fourthly, The place to which the Pestilence was confined, was from Dan to Beersheba. Dan is Here taken locally for a city bounding Israel, as elsewhere personally for a Son born unto Iacob: It the utmost confine of Israel on the North side;
as Beersheba a Citie of Iudah was on the South, towards the Philistines: So from Dan to Beersheba, is in effect throughout all Israel. Twere the like phrase of speech,
as Beersheba a city of Iudah was on the South, towards the philistines: So from Dan to Beersheba, is in Effect throughout all Israel. It the like phrase of speech,
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if wee of these parts should say of some generall Plague dispersed in all the Iland of Great Brittaine, that it raigned from the Start-point on our Southerne Seas,
if we of these parts should say of Some general Plague dispersed in all the Island of Great Britain, that it reigned from the Start-point on our Southern Seas,
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Insomuch that if the mortalitie should haue held the same course which it beganne, but a moneth or two, it is likely (by conferring the number which Ioab tooke of the people, with the number which God tooke away by the Pestilence) that in all Israel there would not haue beene a man or two left.
Insomuch that if the mortality should have held the same course which it began, but a Monn or two, it is likely (by conferring the number which Ioab took of the people, with the number which God took away by the Pestilence) that in all Israel there would not have been a man or two left.
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and that in so small a compasse of time, and within Israels Confines, this is that which should force vs to take a more speciall notice of the heauie hand of God.
and that in so small a compass of time, and within Israel's Confines, this is that which should force us to take a more special notice of the heavy hand of God.
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God had greatly multiplyed his great mercies vpon Israel, and in great mercie had greatly multiplyed Israel, made it a great and a mightie Nation, of small beginnings;
God had greatly multiplied his great Mercies upon Israel, and in great mercy had greatly multiplied Israel, made it a great and a mighty nation, of small beginnings;
When you are gathered together in your Cities, I will send a Pestilence among you (saith the Lord) viz. for your breach of my couenant, Leuiticus 26.25.
When you Are gathered together in your Cities, I will send a Pestilence among you (Says the Lord) viz. for your breach of my Covenant, Leviticus 26.25.
Indeed euery sicknesse may be said to bee Gods scourge, but the Plague, that is specialis plaga, Gods speciall and proper stripe, the signes that it makes are Gods speciall markes,
Indeed every sickness may be said to be God's scourge, but the Plague, that is Specialis plaga, God's special and proper stripe, the Signs that it makes Are God's special marks,
Beloued, Israels calamitie in the time of King Dauid, is Englands case in the time of King Charles, — Facta est narratio de te, Anglia, mutato nomine, cum numero.
beloved, Israel's calamity in the time of King David, is Englands case in the time of King Charles, — Facta est Narration de te, Anglia, Mutato nomine, cum numero.
Whence else doth God complaine by Amos, That hee sent the Pestilence among the Israelites after the manner of Egypt (as now hee hath sent the Pestilence among the English after the manner of Israel) and yet they returned not vnto him, Am. 4.10.
Whence Else does God complain by Amos, That he sent the Pestilence among the Israelites After the manner of Egypt (as now he hath sent the Pestilence among the English After the manner of Israel) and yet they returned not unto him, Am. 4.10.
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Wherefore doth he thus testifie and contest against them by Haggai, that hee smote them and yet they turned not vnto him, Hag. 2.17. True is the Sonne of Syrach his acknowledgement, Thou chastnest and warnest vs that leauing our wickednesse, wee may beleeue on thee O Lord, Wisd. 1.2.
Wherefore does he thus testify and contest against them by Chaggai, that he smote them and yet they turned not unto him, Hag. 2.17. True is the Son of Sirach his acknowledgement, Thou chastnest and warnest us that leaving our wickedness, we may believe on thee Oh Lord, Wisdom 1.2.
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Or, if the head Citie continue sicke, is it like to fare well with vs? May not we see our owne face in that London glasse? Certaine it is, that our raigning sinnes haue made way for this raigning sicknesse.
Or, if the head city continue sick, is it like to fare well with us? May not we see our own face in that London glass? Certain it is, that our reigning Sins have made Way for this reigning sickness.
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if not exceeding those of Israel. The chiefe sinnes wherewith Israel prouoked God, were, 1. Their Intemperancie and Luxurie in the abuse of those outward blessings wherewith they abounded.
if not exceeding those of Israel. The chief Sins wherewith Israel provoked God, were, 1. Their Intemperancy and Luxury in the abuse of those outward blessings wherewith they abounded.
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2. Their Insolencie and securitie by reason of the many victories which they had atchieued. 3. Their Ingratitude, not rendring due thanks for the benefits which they had receiued.
2. Their Insolency and security by reason of the many victories which they had achieved. 3. Their Ingratitude, not rendering due thanks for the benefits which they had received.
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for pietie, wisdome, and moderation, vnparalelled in our, or in other humane Chronicles: But how haue wee failed in blessing him, in magnifying and exalting his name?
for piety, Wisdom, and moderation, unparalleled in our, or in other humane Chronicles: But how have we failed in blessing him, in magnifying and exalting his name?
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and for his manifold and memorable deliuerances of Prince and People from trecherous inuasions and subtile circumuentions at home and abroad, our pronenesse to depart from the Lord,
and for his manifold and memorable Deliverances of Prince and People from treacherous invasions and subtle circumventions At home and abroad, our proneness to depart from the Lord,
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and to goe a whoring after strange Gods, as soone as our most religious Prince, and now gracious Soueraigne, was departed out of our Land into a strange Nation;
and to go a whoring After strange God's, as soon as our most religious Prince, and now gracious Sovereign, was departed out of our Land into a strange nation;
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how greatly is it increased? Is it possible that we should not daily consider and celebrate Gods great mercie in hindering the intended Powder-plot, that cruell and confused Parliamentarie massacre, in which Babylons children set on worke by Baals Priests, had built the Tower of Babel againe with morter tempered with the publicke bloud, had not God confounded them in their owne language, and discouered them by their owne priuate Letter.
how greatly is it increased? Is it possible that we should not daily Consider and celebrate God's great mercy in hindering the intended Powder plot, that cruel and confused Parliamentary massacre, in which Babylons children Set on work by Baal's Priests, had built the Tower of Babel again with mortar tempered with the public blood, had not God confounded them in their own language, and discovered them by their own private letter.
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I cannot amplifie my speech as this land hath multiplied her sinne and ingratitude, yet I will desire you to examin your selues with me a while in some few points, wherein I will instance,
I cannot amplify my speech as this land hath multiplied her sin and ingratitude, yet I will desire you to examine your selves with me a while in Some few points, wherein I will instance,
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Haue not we sleighted or slandered Gods painful Ministers, who haue denounced his iudgments against our sinnes? And what maruaile if the plagues which they threatned against vs, be now entred amongst vs?
Have not we sleighted or slandered God's painful Ministers, who have denounced his Judgments against our Sins? And what marvel if the plagues which they threatened against us, be now entered among us?
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Are there not amongst vs many pestilent scorners of all goodnesse and religion, who sit euen in cathedra pestilentiae, (there the Psalmist placeth them) such as terme holinesse, without which no man can see God, pestilent peruersenesse, and peeuish precisenesse;
are there not among us many pestilent Scorner's of all Goodness and Religion, who fit even in cathedra pestilentiae, (there the Psalmist places them) such as term holiness, without which no man can see God, pestilent perverseness, and peevish preciseness;
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such as tearme the Lords holy Embassadors (as Tertullus did Paul ) pestilence it selfe (so soundeth the Originall,) & those Preachers who pester their sweet sinnes, pestilent fellowes, that is a common name with them;
such as term the lords holy ambassadors (as Tertullus did Paul) pestilence it self (so soundeth the Original,) & those Preachers who pester their sweet Sins, pestilent Fellows, that is a Common name with them;
Doth not the Extortioner take interest, and the Oppressor vse violence? doe they not eat like a canker into the estates of the poore, going about and seeking how and whom they may ouerreach and deceiue? And doe we wonder why the pestilence breaketh in vpon vs like a mightie torrent, sweepeth away our people,
Does not the Extortioner take Interest, and the Oppressor use violence? do they not eat like a canker into the estates of the poor, going about and seeking how and whom they may overreach and deceive? And do we wonder why the pestilence breaks in upon us like a mighty torrent, sweeps away our people,
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and, God confound thee, come out from vs like arrowes shot against heauen, till now they are readie to returne and fall downe with a vengeance on our owne heads. We haue called for them; and now they are comming.
and, God confound thee, come out from us like arrows shot against heaven, till now they Are ready to return and fallen down with a vengeance on our own Heads. We have called for them; and now they Are coming.
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and what maruell if wee are now readie to bee infected by them, in their lawfull and moderate vse? Our swelling humour of Pride and Gluttonie, in excesse of fare and apparell, swilling and swaggering in the most riotous manner, hath made way for the swelling tumour of the pestilence spreading and raging, abroad in our Land. The cloathes which should haue couered our shame,
and what marvel if we Are now ready to be infected by them, in their lawful and moderate use? Our swelling humour of Pride and Gluttony, in excess of fare and apparel, swilling and swaggering in the most riotous manner, hath made Way for the swelling tumour of the pestilence spreading and raging, abroad in our Land. The clothes which should have covered our shame,
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Wee haue not feared the contagion of Sinners who haue beene notoriously incorrigible and scandalous; and now we can hardly escape those whom wee iustly suspect to be infectious.
we have not feared the contagion of Sinners who have been notoriously incorrigible and scandalous; and now we can hardly escape those whom we justly suspect to be infectious.
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In our priuate familiaritie wee haue not separated the precious from the vile, wee haue aduentured vpon intimate acquaintance with the most pestilent persons, and peruersest Sinners:
In our private familiarity we have not separated the precious from the vile, we have adventured upon intimate acquaintance with the most pestilent Persons, and perversest Sinners:
and now those who haue the very sore of the pestilence running vpon them, are readie to rush in among vs. In our priuate Families we haue had medly Liueries, garments of Linsey-wolsey, a mixture of bad seruants with some few good ones:
and now those who have the very soar of the pestilence running upon them, Are ready to rush in among us In our private Families we have had medley Liveries, garments of Linsey-wolsey, a mixture of bad Servants with Some few good ones:
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Wicked Iudasses there are among vs, who thinke they may sinne with liberty, and purloyne for their commoditie, vnder a confidence that none can espie them,
Wicked Judases there Are among us, who think they may sin with liberty, and purloin for their commodity, under a confidence that none can espy them,
Platoes communitie hath beene held by some particular Libertines, and now it may be feared that one common plague is let loose to lay hold generally vpon all places. To draw towards a conclusion;
plato's community hath been held by Some particular Libertines, and now it may be feared that one Common plague is let lose to lay hold generally upon all places. To draw towards a conclusion;
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and are forced to acknowledge a grieuous subiection to the generall contagion that raigneth ouer the Land. The Smell hath beene taken with effeminate, if not Whorish perfumes;
and Are forced to acknowledge a grievous subjection to the general contagion that Reigneth over the Land. The Smell hath been taken with effeminate, if not Whorish perfumes;
The Eare hath beene tickled with vaine, if not villanous speeches; The Taste hath beene ouer-taken with Luxurie; The Touch tainted with Lasciuiousnesse;
The Ear hath been tickled with vain, if not villainous Speeches; The Taste hath been overtaken with Luxury; The Touch tainted with Lasciviousness;
an open enemie, in open ayre, to ouerthrow the whole estate of our bodies; as our Cinque-ports on the Sea-coast, if they be not watched, may proue dangerous in-lets,
an open enemy, in open air, to overthrow the Whole estate of our bodies; as our Cinque ports on the Seacoast, if they be not watched, may prove dangerous inlets,
a heart and a conscience clensed by the wind of the Spirit, cooling our concupiscence, and asswaging our boyling corruptions, and inspiring vs with good motions.
a heart and a conscience cleansed by the wind of the Spirit, cooling our concupiscence, and assuaging our boiling corruptions, and inspiring us with good motions.
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and a due contrition for sinne; bewayling our corruptions the causes of these contagions. That, that is the onely distilled water, which fortifieth vs against all Gods plagues.
and a due contrition for sin; bewailing our corruptions the Causes of these contagions. That, that is the only distilled water, which fortifieth us against all God's plagues.
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From the morning to the time appointed. Hence may we gather, that The spreading and speeding of pestilent contagions, is both appointed, and limited by God.
From the morning to the time appointed. Hence may we gather, that The spreading and speeding of pestilent contagions, is both appointed, and limited by God.
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and there, though King Hezekiah were told from God that hee should die, yet hee humbling himselfe, was raysed as it were from his death-bed, recouered from his disease,
and there, though King Hezekiah were told from God that he should die, yet he humbling himself, was raised as it were from his deathbed, recovered from his disease,
We reade in Histories of diuers great & generall plagues, some raigning ouer all the Realme of England, as that in the yeere 1348. vnder Edward the Third, some raging ouer all the Romane Empire,
We read in Histories of diverse great & general plagues, Some reigning over all the Realm of England, as that in the year 1348. under Edward the Third, Some raging over all the Roman Empire,
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Both which plagues, and specially the latter, in their seuerall times (as Historians relate) creeping throughout all the Regions of the Earth, lasted very long,
Both which plagues, and specially the latter, in their several times (as Historians relate) creeping throughout all the Regions of the Earth, lasted very long,
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Insomuch that Cyprian taking an occasion by reason of the greater of those two generall plagues, to write his Booke De Mortalitate, saith, towards the end of that Tract, Corruit iam mundus malorum infestantium turbinibus obsessus, That the World was euen wasted and went to wracke with the boysterous stormes of maladies and molestations.
Insomuch that Cyprian taking an occasion by reason of the greater of those two general plagues, to write his Book De Mortalitate, Says, towards the end of that Tract, Corruit iam World malorum infestantium turbinibus obsessus, That the World was even wasted and went to wrack with the boisterous storms of maladies and molestations.
Now who spreadeth these plagues, who beddeth the earth in this sicknesse, but hee who spreadeth the Heauens as a Curtaine? Hee who with-holdeth the waters and they dry vp, and also sendeth them out, and they ouerturne the earth:
Now who spreadeth these plagues, who beddeth the earth in this sickness, but he who spreadeth the Heavens as a Curtain? He who withholdeth the waters and they dry up, and also sends them out, and they overturn the earth:
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he maketh desolations in the Earth, Psal. 46.8. Againe, he maketh the plague, as he doth the plague of warre, in the Verse there following, to cease vnto the end of the Earth.
he makes desolations in the Earth, Psalm 46.8. Again, he makes the plague, as he does the plague of war, in the Verse there following, to cease unto the end of the Earth.
as hee doth into the mindes of the seduced, a delight to seduce others, that hee I say, conueyeth contagious infection from one to another, deriuing it from place to place, from person to person, by apparell, ayre and all those arts which hee is permitted to vse against a people whom God purposeth to visit.
as he does into the minds of the seduced, a delight to seduce Others, that he I say, conveyeth contagious infection from one to Another, deriving it from place to place, from person to person, by apparel, air and all those arts which he is permitted to use against a people whom God Purposes to visit.
Sure I am, here is the lamentable effect of the pestilence set downe in this Chapter, on which the present calamitie of our owne country maketh so large a Comment:
Sure I am, Here is the lamentable Effect of the pestilence Set down in this Chapter, on which the present calamity of our own country makes so large a Comment:
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Againe we may learne that they doe but spred a net for their owne feet, who thinke or seeke to flye from the spreading pestilence, without flying vnto God.
Again we may Learn that they do but spread a net for their own feet, who think or seek to fly from the spreading pestilence, without flying unto God.
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In the next place here might bee drawne an vse of comfort for Gods Children, in that the sword is in the hand of their mercifull father, who will not euer be angrie, but correct them in measure,
In the next place Here might be drawn an use of Comfort for God's Children, in that the sword is in the hand of their merciful father, who will not ever be angry, but correct them in measure,
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Doth the Lord spread the pestilence among vs, and send it out like a running armie, wasting wheresoeuer it commeth, walking in the darknesse and wasting at noone day:
Does the Lord spread the pestilence among us, and send it out like a running army, wasting wheresoever it comes, walking in the darkness and wasting At noon day:
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Let vs not sue or seeke to those glorious Seruants, and Chamberlaines of the Almightie, who stand euer in his presence, not to Seraphins or Cherubins, not to Saints or Angels; But as Themistocles tooke vp the Sonne of King Admet into his armes, that by him hee might appease the angrie father:
Let us not sue or seek to those glorious Servants, and Chamberlains of the Almighty, who stand ever in his presence, not to Seraphim or Cherubim, not to Saints or Angels; But as Themistocles took up the Son of King Admet into his arms, that by him he might appease the angry father:
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for otherwise, teares, and prayers, they are all in vaine, no better then the howling of dogs or the lowing of Oxen. Let vs goe out of all confidence in our Selues, in our Worthies, in our Allyes, in our Armies, in our Nauies;
for otherwise, tears, and Prayers, they Are all in vain, no better then the howling of Dogs or the lowing of Oxen. Let us go out of all confidence in our Selves, in our Worthies, in our Allies, in our Armies, in our Navies;
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If wee shall crye vnto him, how long Lord; It may bee answered, (as it followeth in the next verse of the same Chapter) till wee acknowledge our offence, and seeke his face:
If we shall cry unto him, how long Lord; It may be answered, (as it follows in the next verse of the same Chapter) till we acknowledge our offence, and seek his face:
as he ceased this generall pestilence after the terme of two dayes in the time of King Dauid, and as he moderated in like manner the violent rage of the Parisian massacre, in which within three dayes space there fell ten thousand as it were on our right hands, through the raging crueltie of the Romish Catholickes, and yet as the Psalmist hath it, it came not nigh vs.
as he ceased this general pestilence After the term of two days in the time of King David, and as he moderated in like manner the violent rage of the Parisian massacre, in which within three days Molle there fell ten thousand as it were on our right hands, through the raging cruelty of the Romish Catholics, and yet as the Psalmist hath it, it Come not High us
It is the poore mans guise (saith the Poet) to number his small flocke, Pauperis est numerare pecus: I am sure twas great weakenesse in Dauid to number his great forces,
It is the poor men guise (Says the Poet) to number his small flock, Pauperis est numerare pecus: I am sure it great weakness in David to number his great forces,
Yee may set Dauid in this act in opposition with Abraham: Abraham hauing but one Sonne will entrust him with God, who telleth him, that hee will for a reward of his obedience multiplie his seed:
Ye may Set David in this act in opposition with Abraham: Abraham having but one Son will entrust him with God, who Telleth him, that he will for a reward of his Obedience multiply his seed:
I suppose there are few trauellers, who hearken after strange newes, but haue heard of that vulgar report in the Eastern parts, (as fabulous I thinke as famous) concerning those vast stones scattered within a small compasse, in that warlike monument on the Playnes, of which they tell you, that after you haue once numbred them,
I suppose there Are few travellers, who harken After strange news, but have herd of that Vulgar report in the Eastern parts, (as fabulous I think as famous) Concerning those vast stones scattered within a small compass, in that warlike monument on the Plains, of which they tell you, that After you have once numbered them,
if yee number againe, yee shall faile of your former reckoning; the Deuill it may be increaseth mens superstitious and groundlesse credulitie by deluding the sight, or dazeling the eye:
if ye number again, ye shall fail of your former reckoning; the devil it may be increases men's superstitious and groundless credulity by deluding the sighed, or dazzling the eye:
if Dauid had gone to take an account of his warriers after the first numbring, he might haue found a wonderfull abatement, threescore and ten thousand fallen off from the number,
if David had gone to take an account of his warriors After the First numbering, he might have found a wonderful abatement, threescore and ten thousand fallen off from the number,
Now beloued, not to rest the proofe of the doctrine too long vpon Dauid; If considering this septinarie Decade of Thousands, destroid and decaid in Dauids number, I should affirme that Dauid had specially offended God by his numbring,
Now Beloved, not to rest the proof of the Doctrine too long upon David; If considering this septinarie Decade of Thousands, destroyed and decayed in David number, I should affirm that David had specially offended God by his numbering,
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Those who are so curious in obseruing numbers, and haue such a number of curious obseruations touching the seuenth number, terming it with Ambrose a sacred number,
Those who Are so curious in observing numbers, and have such a number of curious observations touching the Seventh number, terming it with Ambrose a sacred number,
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Ne sutor vltra crepidam, Wee may not thinke (if I may so speake) to fit him with the seauens, who filleth heauen and earth, making the one his throne, and the other his footstoole.
Ne suitor vltra crepidam, we may not think (if I may so speak) to fit him with the seauens, who fills heaven and earth, making the one his throne, and the other his footstool.
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Twas chiefly for curiositie of numbring, that so many fell of the pestilence in the Text. Much better had it beene for Dauid (and so twere for vs in this case) instead of such a foolish and needlesse numbring, shortning the dayes and hastning the deaths of thousands, to haue desired (as else where he doth) that God would teach him to number his dayes;
It chiefly for curiosity of numbering, that so many fell of the pestilence in the Text. Much better had it been for David (and so it for us in this case) instead of such a foolish and needless numbering, shortening the days and hastening the death's of thousands, to have desired (as Else where he does) that God would teach him to number his days;
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All Histories diuine and humane, are so full of proofes for the confirming, and illustrating of my doctrine, that me thinkes I delight to dwell longer vpon it,
All Histories divine and humane, Are so full of proofs for the confirming, and illustrating of my Doctrine, that me thinks I delight to dwell longer upon it,
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How memorably hath Gods hand punished notoriously sinfull acts in their owne kind in all Ages? Doe Nabab and Abihu prouoke and incense the Lord with strange Incense; God punisheth them with strange fire. Are the Israelites not contented with the Lords feeding? hee maketh them leaue their carkasses where they lusted after flesh.
How memorably hath God's hand punished notoriously sinful acts in their own kind in all Ages? Doe Nabab and Abihu provoke and incense the Lord with strange Incense; God Punisheth them with strange fire. are the Israelites not contented with the lords feeding? he makes them leave their carcases where they lusted After Flesh.
Doe the people of Ierusalem offer Incense to the Hoast of Heauen on the tops of their houses? Ier. 19.13. The Caldeans shall come and set fire on that Citie, and burne it together with those houses, Chap. 22.29. Doe the Ammonites sacrifice their children to Molech their Idoll? themselues are forced to passe through the Brick-kilne in all their Cities, 2. Samuel 12.31.
Doe the people of Ierusalem offer Incense to the Host of Heaven on the tops of their houses? Jeremiah 19.13. The Chaldaeans shall come and Set fire on that city, and burn it together with those houses, Chap. 22.29. Doe the Ammonites sacrifice their children to Molech their Idol? themselves Are forced to pass through the Brick-kiln in all their Cities, 2. Samuel 12.31.
and seruing him with the same, sawce, Iudges 1. Doe the stiffe-necked Iewes crucifie Christ at the time of the preparation of their Passeouer, It seemed good vnto the most iust God, that Titus should plant his siege before Ierusalem, at the time in which the Iewes were assembled to celebrate that Feast, in which siege he also crucified diuers thousands of them before the walls of Ierusalem, as Iosephus reporteth.
and serving him with the same, sauce, Judges 1. Doe the Stiffnecked Iewes crucify christ At the time of the preparation of their Passover, It seemed good unto the most just God, that Titus should plant his siege before Ierusalem, At the time in which the Iewes were assembled to celebrate that Feast, in which siege he also Crucified diverse thousands of them before the walls of Ierusalem, as Iosephus Reporteth.
Doth the Whore of Babylon set fire vnto Gods faithfull witnesses? What saith hee, who calleth himselfe the faithfull and true witnesse, Apoc. 3.14. Hee acquainteth Saint Iohn that she shall bee burnt with fire, Apoc. 18.8. Doth shee cast the Saints of God aliue into the fire? shee her selfe shall bee cast aliue into a Lake of fire burning with Brimstone. Apoc. 19.20.
Does the Whore of Babylon Set fire unto God's faithful Witnesses? What Says he, who calls himself the faithful and true witness, Apocalypse 3.14. He acquainteth Saint John that she shall be burned with fire, Apocalypse 18.8. Does she cast the Saints of God alive into the fire? she her self shall be cast alive into a Lake of fire burning with Brimstone. Apocalypse 19.20.
Doth Edward the Second, King of England, burne with the vnnaturall lusts of So dome? Gods justice suffereth his vnnaturall Subiects to depriue him of his Souereigntie,
Does Edward the Second, King of England, burn with the unnatural Lustiest of So dome? God's Justice suffers his unnatural Subjects to deprive him of his Sovereignty,
Doth Henry the Second, King of France, protest that with his own eyes, he will see a Protestant burnt to ashes? See how in a iust Retributiō, at a Iust or Tourney, the splinter of a Speare passeth through the sight of his Beauer, pierceth thorow his Eye, perisheth his Braine, and procureth his death.
Does Henry the Second, King of France, protest that with his own eyes, he will see a Protestant burned to Ashes? See how in a just Retribution, At a Just or Tourney, the splinter of a Spear passes through the sighed of his Beaver, pierces thorough his Eye, Perishes his Brain, and procureth his death.
Doth Alexander the Sixt, Pope of Rome prepare a cup of Poyson for his Cardinals, that by destroying their persons he might enioy what they possessed? himselfe vnawares is made the first taster,
Does Alexander the Sixt, Pope of Room prepare a cup of Poison for his Cardinals, that by destroying their Persons he might enjoy what they possessed? himself unawares is made the First taster,
Doth bloudie Gardiner Bishop of Winchester, deferre his Dinner vpon a greedie and bloudie desire of hearing certaine newes from Oxford of some Martyrs Dispatch, wherewithall he might make merry? God deferreth not long the kindling of a fire in his body, through the intolerable heate whereof he dieth miserably,
Does bloody Gardiner Bishop of Winchester, defer his Dinner upon a greedy and bloody desire of hearing certain news from Oxford of Some Martyrs Dispatch, wherewithal he might make merry? God deferreth not long the kindling of a fire in his body, through the intolerable heat whereof he Dieth miserably,
as he liued mercilessely. Two other examples I find in the Martyrologie of our Church, making mainly for the farther proofe (if farther proofes yet need) of my last proposed doctrine.
as he lived mercilessly. Two other Examples I find in the Martyrology of our Church, making mainly for the farther proof (if farther proofs yet need) of my last proposed Doctrine.
but left his Sauiour to saue his life, and forsooke the faith for feare of the fire, giuing no other answer to a message brought him from a dying Martyr, by which hee was exhorted to constancie,
but left his Saviour to save his life, and forsook the faith for Fear of the fire, giving no other answer to a message brought him from a dying Martyr, by which he was exhorted to constancy,
The other example is of a most vnmercifull Churle, who willingly suffered a poore diseased Christian Brother, to lye and dye in a ditch neere vnto his house,
The other Exampl is of a most unmerciful Churl, who willingly suffered a poor diseased Christian Brother, to lie and die in a ditch near unto his house,
Now marke the miserable end of this Miser, not long after, he was found in a Ditch, not farre from that in which he left his poore Brother, not only dead,
Now mark the miserable end of this Miser, not long After, he was found in a Ditch, not Far from that in which he left his poor Brother, not only dead,
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Thus yee haue seene the Lord measuring vnto men according to their owne measure, that hee may be memorably knowne by the iudgements which he executeth.
Thus ye have seen the Lord measuring unto men according to their own measure, that he may be memorably known by the Judgments which he Executeth.
Yee haue seene him following men close by the heeles in their owne wayes, to shew in despight of all cauils, that his wayes are equall and his iudgements iust.
Ye have seen him following men close by the heals in their own ways, to show in despite of all cavils, that his ways Are equal and his Judgments just.
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like Perillus in his brazen Bull, that they might know their tortures to be (as a Heathen speaketh) Indigna passis Autoribus dignissima, vnworthy of the Martyrs who indured them, worthy of the Authours who inuented them.
like Perillus in his brazen Bull, that they might know their tortures to be (as a Heathen speaks) Indigna passis Autoribus dignissima, unworthy of the Martyrs who endured them, worthy of the Authors who invented them.
If the corrupt Magistrate shall spare to execute Gods iudgement on notorious offenders, is it not iust with God to powre downe iudgements on his owne head? If hee deny patronage to the innocent, depriuing the Orphan of his due,
If the corrupt Magistrate shall spare to execute God's judgement on notorious offenders, is it not just with God to pour down Judgments on his own head? If he deny patronage to the innocent, depriving the Orphan of his due,
If the sacrilegious person, and Symoniacall Patron shall prey vpon God, by pilling his Church, shall he not pull downe Gods plagues vpon his owne house?
If the sacrilegious person, and Simoniacal Patron shall prey upon God, by pilling his Church, shall he not pull down God's plagues upon his own house?
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If the superstitious person shall adde vnto Gods Word out of mans inuentions shall not the Lord adde vnto him the plagues which are written in his Booke?
If the superstitious person shall add unto God's Word out of men Inventions shall not the Lord add unto him the plagues which Are written in his Book?
If the Swearer shall as it were teare the Name of God with his teeth; shall not the Lords curse enter into his house, rent the timber from the stones, and consume both together?
If the Swearer shall as it were tear the Name of God with his teeth; shall not the lords curse enter into his house, rend the timber from the stones, and consume both together?
