Englands first and second summons Two sermons preached at Paules Crosse, the one the third of Ianuarie 1612; the other the fifth of Februarie, 1615. By Thomas Sutton Batchelour of Diuinitie, then fellow of Queenes Colledge in Oxford, and now preacher at Saint Mary Oueries in Southwarke.
nor mercy, nor knowledge of God in the Land. By swearing and lying, and killing, and stealing, and whooring, &c. THis whole Chapter is parcell of a Sermon, penned by Hosea the sonne of Beeri, containing in it a sharpe and bitter inuectiue against Israel, falling of it selfe into two faire and goodly channels.
nor mercy, nor knowledge of God in the Land. By swearing and lying, and killing, and stealing, and whoring, etc. THis Whole Chapter is parcel of a Sermon, penned by Hosea the son of Beeri, containing in it a sharp and bitter invective against Israel, falling of it self into two fair and goodly channels.
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The other a kind and gentle admonition to the men of Iudah, to forbeare the dangerous paths of sinne, wherein her sister Israel had wearied her selfe, in the remnant of the Chapter.
The other a kind and gentle admonition to the men of Iudah, to forbear the dangerous paths of sin, wherein her sister Israel had wearied her self, in the remnant of the Chapter.
The accusation is laid downe in a legall and iudiciall manner of proceeding, wherein the Israelites are summoned to appeare at the bar and tribunall of Gods iudgements, there to answere vnto such capitall offences,
The accusation is laid down in a Legal and judicial manner of proceeding, wherein the Israelites Are summoned to appear At the bar and tribunal of God's Judgments, there to answer unto such capital offences,
& it containes in it foure seuerall bils of inditement, and after plaine and euident conuiction, foure seuerall iudgements against them, the first bill is contained in the two first verses, where they stand indited of want of truth, want of mercie, &c. and the iudgement for those sins is annexed, verse the third: Therefore the Land shal mourne.
& it contains in it foure several bills of indictment, and After plain and evident conviction, foure several Judgments against them, the First bill is contained in the two First Verses, where they stand Indited of want of truth, want of mercy, etc. and the judgement for those Sins is annexed, verse the third: Therefore the Land shall mourn.
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So that the limbes and members of the Text must needs be two. The one Gods legall proceeding with Israel. The other his verdict and stroake of iudgement.
So that the limbs and members of the Text must needs be two. The one God's Legal proceeding with Israel. The other his verdict and stroke of judgement.
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and these as vnequally matched, as euer were earth and heauen, strength and weakenesse, or the great Beemoth, and the silliest worme that creepeth in the chinkes of the earth:
and these as unequally matched, as ever were earth and heaven, strength and weakness, or the great Beemoth, and the silliest worm that creeps in the chinks of the earth:
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Fourthly the sinnes whereof they are accused; and these are either priuatiue in the first, or positiue in the second verse. The priuatiue sins are three; wherof two concerne their neighbours.
Fourthly the Sins whereof they Are accused; and these Are either privative in the First, or positive in the second verse. The privative Sins Are three; whereof two concern their neighbours.
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The first, want of Truth. The second want of Mercy. The third respected God himselfe, There was no knowledge in the Land. The positiue sinnes are fiue; Swearing, Lying, Killing, Stealing Whooring;
The First, want of Truth. The second want of Mercy. The third respected God himself, There was no knowledge in the Land. The positive Sins Are fiue; Swearing, Lying, Killing, Stealing Whoring;
neither awe of Gods maiesty, nor the dread of his punishments, that could restraine or keepe them backe, from gruing head and reines vnto all bloudy and crying sins.
neither awe of God's majesty, nor the dread of his punishments, that could restrain or keep them back, from gruing head and reins unto all bloody and crying Sins.
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Secondly from the vninterrupted course and continued practise of their sinning, Bloud touched bloud, euery little cottaage became Aceldema, a field of bloud.
Secondly from the uninterrupted course and continued practice of their sinning, Blood touched blood, every little cottaage became Aceldama, a field of blood.
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Finis vnius peccati gradus futuri, so soone as euer they had wearied themselues with one of these sinnes, they posted with precipitant and winged hast, without all intermission of time vnto an other.
Finis Unius peccati gradus Future, so soon as ever they had wearied themselves with one of these Sins, they posted with precipitant and winged haste, without all intermission of time unto an other.
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The second is the sword, where it is said, Euery one shall be cut off: and both of these are further aggrauated from the generality and extent of the punishment;
The second is the sword, where it is said, Every one shall be Cut off: and both of these Are further aggravated from the generality and extent of the punishment;
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for euen in the great and generall deluge, when man for sinne was swept away with the besome of desolation, the fishes were exempted from all punishment, as if they had beene a nation of another world, who hauing no commerce nor society with man, were not tainted with the fluxe and leprosie of his sinne:
for even in the great and general deluge, when man for sin was swept away with the besom of desolation, the Fish were exempted from all punishment, as if they had been a Nation of Another world, who having no commerce nor society with man, were not tainted with the flux and leprosy of his sin:
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but now it seemes his wrath was hotter, in asmuch as hee threatens to make the fishes also partakers of mans punishment, not that hee purposed to catch the silly fishes in the net of his iudgements,
but now it seems his wrath was hotter, in as as he threatens to make the Fish also partakers of men punishment, not that he purposed to catch the silly Fish in the net of his Judgments,
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but onely that by these Rhetorical amplifications, he might more feelingly affect and moue the hearts of the Israelites, both with some touch and feeling of their owne sins, and his punishments.
but only that by these Rhetorical amplifications, he might more feelingly affect and move the hearts of the Israelites, both with Some touch and feeling of their own Sins, and his punishments.
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Heare the Word of the Lord, as if in fuller termes hee should haue said. You cannot chuse but know how carefully I haue sollicited, how friendly I haue admonished,
Hear the Word of the Lord, as if in fuller terms he should have said. You cannot choose but know how carefully I have solicited, how friendly I have admonished,
the siluer trumpets of heauen, and the watchmen of Israel, haue rackt and stretched their voices, they haue filled their mouthes with ruthfull Elegies so passionate,
the silver trumpets of heaven, and the watchmen of Israel, have racked and stretched their voices, they have filled their mouths with ruthful Elegies so passionate,
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Stand but a while vpon the brink of this siluer streaming Siloam, and you will all confesse with Archimedes, as if your selues had beene downe in the water;
Stand but a while upon the brink of this silver streaming Siloam, and you will all confess with Archimedes, as if your selves had been down in the water;
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When God had opened the flood gates of his loue, first in the admirable worke of mans creation, changing him from a little model of slime, into a glorious substance:
When God had opened the flood gates of his love, First in the admirable work of men creation, changing him from a little model of slime, into a glorious substance:
secondly, in the propagation of Man, increasing his seed as the Stars of Heauen: thirdly, in gracing Man with domination and soueraignrie ouer all his creatures:
secondly, in the propagation of Man, increasing his seed as the Stars of Heaven: Thirdly, in gracing Man with domination and soueraignrie over all his creatures:
but still perceiuing that these blessings made them grow rather wanton then thankefull, that they turned the dew of his graces into a rank pasture to fat themselues in sinne;
but still perceiving that these blessings made them grow rather wanton then thankful, that they turned the due of his graces into a rank pasture to fat themselves in sin;
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that the oile of his mercie made them more actiue, and nimble in feates of impiety, that the strength of his creatures made them more strong to giue head & raines to open rebellion, in the end Hee thus resolues against thē in the sixt of Genesis, the third, Lo iadon ruchi. My spirit shall no longer striue with man:
that the oil of his mercy made them more active, and nimble in feats of impiety, that the strength of his creatures made them more strong to give head & reins to open rebellion, in the end He thus resolves against them in the sixt of Genesis, the third, Lo jadon ruchi. My Spirit shall no longer strive with man:
as if in more ample forme of words hee had said, they might long since haue learned of Methusalem and of Lamech, and yet they haue some time and respit to learne of my seruant Noah, how to possesse their soules in peace:
as if in more ample Form of words he had said, they might long since have learned of Methuselah and of Lamech, and yet they have Some time and respite to Learn of my servant Noah, how to possess their Souls in peace:
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but after the prefixed time of an 120 yeares, I will come my selfe in the fiercenesse of my wrath with an Alpheus, and invndation of water in the one hand,
but After the prefixed time of an 120 Years, I will come my self in the fierceness of my wrath with an Alpheus, and inundation of water in the one hand,
Thus when Noah, whom the spirit of God had stiled a Preacher of righteousnes, had vsed his diuinest, and most powerful Rhetorique; somtimes as a Pericles, thundring;
Thus when Noah, whom the Spirit of God had styled a Preacher of righteousness, had used his Divinest, and most powerful Rhetoric; sometimes as a Pericles, thundering;
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sometimes as an Apollos powerfully perswading; sometimes like a Demosthenes, sweetly pleasing; sometimes like a learned Tertullus, strongly conuincing the old world of disloyaltie vnto God.
sometime as an Apollos powerfully persuading; sometime like a Demosthenes, sweetly pleasing; sometime like a learned Tertullus, strongly convincing the old world of disloyalty unto God.
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then began the Iudge of all the world to stir vp himselfe like a man of warre, to muster vp his sergeants of death, to discharge whole vollies of plagues so thick vpon them, that ere euer hee could bee brought to stay his hand from striking, the whole earth might haue complained and mourned with Rahel, that the greedie womb,
then began the Judge of all the world to stir up himself like a man of war, to muster up his sergeants of death, to discharge Whole volleys of plagues so thick upon them, that ere ever he could be brought to stay his hand from striking, the Whole earth might have complained and mourned with Rachel, that the greedy womb,
Thus righteous Lot for many yeeres together wrastled with Sodome, sometime like a sharpe Satyr whetting his stile with bitter and tart Iambicks to dismay and grate their vnrelenting hearts:
Thus righteous Lot for many Years together wrestled with Sodom, sometime like a sharp Satyr whetting his style with bitter and tart Jambics to dismay and grate their unrelenting hearts:
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and sometimes deading and appalling their wanton countenance, by shewing them the vgly visage and frightfull portraiture of their sin, by opening the dores and dark entries of hell, by exaggerating the wrath and fiercenesse of a reuenging God, by frequent and vehement ingemination of a spirituall Caucasus, wherin they should be chained for euer like Prometheus; of a Iudge before whom they should stand with feare;
and sometime deading and appalling their wanton countenance, by showing them the ugly visage and frightful portraiture of their since, by opening the doors and dark entries of hell, by exaggerating the wrath and fierceness of a revenging God, by frequent and vehement ingemination of a spiritual Caucasus, wherein they should be chained for ever like Prometheus; of a Judge before whom they should stand with Fear;
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and fatnesse with a sollicitous and tender regard of their welfare, & yet with all his labor could not pull so much as one soule out of the fire, with all his strength not breake the heart of one sin, with the sling of Dauid not wound the head of one Goliah: with all the rich armorie of God, not so much as snape or coole the heate of one impiety.
and fatness with a solicitous and tender regard of their welfare, & yet with all his labour could not pull so much as one soul out of the fire, with all his strength not break the heart of one since, with the sling of David not wound the head of one Goliath: with all the rich armoury of God, not so much as snape or cool the heat of one impiety.
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Then the Lord began to buckle, and ioyne forces with them himselfe, to draw a sword like the sword of Saul or Gideon, which neuer returned empty from the bloud of the slaine,
Then the Lord began to buckle, and join forces with them himself, to draw a sword like the sword of Saul or gideon, which never returned empty from the blood of the slain,
and they without demurre of time vnited their forces, melted and resolued themselues into a sudden and violent storme, not of water, whose violence their sumptuous buildings might haue abated:
and they without demur of time united their forces, melted and resolved themselves into a sudden and violent storm, not of water, whose violence their sumptuous buildings might have abated:
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sometimes striking him and his whole land with such vncoth, and sore diseases, as might either haue broken or bowed a heart of yron and a face of brasse,
sometime striking him and his Whole land with such uncouth, and soar diseases, as might either have broken or bowed a heart of iron and a face of brass,
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but still he hardened his face like a stone, and would not perceiue, hee musted his eyes like Tamar, and would not see, he made his conscience like a smooth pauement, whereon the heauiest iudgement which Moses thunderd, the strangest miracles which hee wrought, the waightiest plagues which the rod of the Almighty inflicted, left no marke not impression;
but still he hardened his face like a stone, and would not perceive, he musted his eyes like Tamar, and would not see, he made his conscience like a smooth pavement, whereon the Heaviest judgement which Moses thunderd, the strangest Miracles which he wrought, the Weightiest plagues which the rod of the Almighty inflicted, left no mark not impression;
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the common plague vpon all the beasts of the Land, could not kill one sinne in his heart, all the cold showers of haile could not abate or coole his heat and rage against the Israel of God, the Sunnes drawing of a black maske before her crimson face could not perswade him to plucke the visard from his crimson sins;
the Common plague upon all the beasts of the Land, could not kill one sin in his heart, all the cold showers of hail could not abate or cool his heat and rage against the Israel of God, the Suns drawing of a black mask before her crimson face could not persuade him to pluck the Wizard from his crimson Sins;
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the killing of the first borne in all the houses of Egypt, could not kill the strength of sin in this one Egyptian: and therefore when the Lord saw that Moses was too weake a cumbatant for such a potentate, he took the cause into his owne hand,
the killing of the First born in all the houses of Egypt, could not kill the strength of since in this one Egyptian: and Therefore when the Lord saw that Moses was too weak a cumbatant for such a potentate, he took the cause into his own hand,
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First, daunting him with feare, and then opening the belly of the sea, which swallowed him aliue. Exod. 14.20. To this purpose hearken you how the Prophets complaine of Babel, Ierem. 5.1.9. Wee would haue cured her, but she would not be cured:
First, daunting him with Fear, and then opening the belly of the sea, which swallowed him alive. Exod 14.20. To this purpose harken you how the prophets complain of Babel, Jeremiah 5.1.9. we would have cured her, but she would not be cured:
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How many passionate Sermons may we think that the Prophets had made? How many feruent prayers had they tendered? How often had they knockt at the dores of their hearts by powerfull exhortations? How oftē had they knockt at the dores and windowes of heauen by supplications,
How many passionate Sermons may we think that the prophets had made? How many fervent Prayers had they tendered? How often had they knocked At the doors of their hearts by powerful exhortations? How often had they knocked At the doors and windows of heaven by supplications,
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before they would giue het ouer, or leaue her to her selfe to sinke or swimme? Zwinglius and Hugo Cardinalis make this place very strong to back the pointin hand It is (say they) the appeale of all the Prophets to the court of heauen, Cil enim inter Prophet as non esset, qui Babylonij fastum comprimeret, eius vltio ad Dominum delata est.
before they would give het over, or leave her to her self to sink or swim? Zwinglius and Hugo Cardinalis make this place very strong to back the pointin hand It is (say they) the appeal of all the prophets to the court of heaven, Cil enim inter Prophet as non esset, qui Babylonian fastum comprimeret, eius Vltio ad Dominum delata est.
and their spirits groned being euen tired with wooing and entreating, and for all this shee made this the burden of her song, Nolo sanari, I will not bee healed:
and their spirits groaned being even tired with wooing and entreating, and for all this she made this the burden of her song, Nolo sanari, I will not be healed:
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Stephanus in his Apologie for Herodotus, reports of Tamberlane that warlike Scythian, that whensoeuer he besieged a Citie, he first displayed a white flag in token of mercy;
Stephanus in his Apology for Herodotus, reports of Tamburlaine that warlike Scythian, that whensoever he besieged a city, he First displayed a white flag in token of mercy;
His red flag of correction, I call those grating corrasiues, and astonishing iudgements, with which the Ministers of God so often vse to break the hearts of such men,
His read flag of correction, I call those grating corrasives, and astonishing Judgments, with which the Ministers of God so often use to break the hearts of such men,
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as with Ionas haue suffered themselues to bee surprised with a lethargie of sin, and when Gods Heralds haue worne themselues out of breath with long displaying the two flags, and cannot preuaile;
as with Ionas have suffered themselves to be surprised with a lethargy of since, and when God's Heralds have worn themselves out of breath with long displaying the two flags, and cannot prevail;
then the Coronell himselfe, whose Chariot is the wind, takes the blacke flag into his owne hand, hems and wals them round with feares and terrours, hee giues his sword a charge to eate vp their flesh,
then the Coronel himself, whose Chariot is the wind, Takes the black flag into his own hand, hems and walls them round with fears and terrors, he gives his sword a charge to eat up their Flesh,
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and the stars a charge to fight with them as they did with Sisera, and the earth a charge to swallow them as it did Korah, and death a charge to mow them down like grasse, till there should not remaine one man aliue to bury another.
and the Stars a charge to fight with them as they did with Sisera, and the earth a charge to swallow them as it did Korah, and death a charge to mow them down like grass, till there should not remain one man alive to bury Another.
The first, a wound and terrour to the heart and conscience of all such and make a skoffe & a iest at the threatning, which the Ministers of God denounce against them for their sins.
The First, a wound and terror to the heart and conscience of all such and make a scoff & a jest At the threatening, which the Ministers of God denounce against them for their Sins.
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& the Vsurer that they shall neuer looke God in the face with cōfort, & will they not yet leaue off their grinding? doeth he tell the vnconscionable Lawyer, that the Lord is angry with him for his needelesse demurs,
& the Usurer that they shall never look God in the face with Comfort, & will they not yet leave off their grinding? doth he tell the unconscionable Lawyer, that the Lord is angry with him for his needless demurs,
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and will he yet spin out the suite so long, till the client want weft to bestow vpon him? doth the Preacher tell the generous & noble buddes of this Land, that your profane & obscoene stageplaies doe prcue the inexpiable staine and dishonour of this famous Cittie, the noysome wormes that canker,
and will he yet spin out the suit so long, till the client want wove to bestow upon him? does the Preacher tell the generous & noble buds of this Land, that your profane & obscoene stageplayss do prcue the inexpiable stain and dishonour of this famous city, the noisome worms that canker,
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and blast al hope of grace and goodnes in the blossoms, that they doe so weaken & emmasculate al the seeds of holinesse by a slie and bewitching insinuation, that whereas they are planted in these nurceries of the Law, to be fitted & enabled for the publike good,
and blast all hope of grace and Goodness in the blossoms, that they do so weaken & emmasculate all the seeds of holiness by a sly and bewitching insinuation, that whereas they Are planted in these nurseries of the Law, to be fitted & enabled for the public good,
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and will they not yet cease to flocke vnto such wanton Theaters, and there to spend their goods to no other purpose but to set their owne lusts on fire, to vphold schooles of lewdnesse and of sin, to maintaine men of a corrupt life,
and will they not yet cease to flock unto such wanton Theaters, and there to spend their goods to no other purpose but to Set their own Lustiest on fire, to uphold Schools of Lewdness and of since, to maintain men of a corrupt life,
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then the Lord will make it his owne quarrell, and whatsoeuer the Preacher hath threatned out of his booke, the Lord will repay it seuen fold into their bosomes.
then the Lord will make it his own quarrel, and whatsoever the Preacher hath threatened out of his book, the Lord will repay it seuen fold into their bosoms.
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before the Lord bee so highly incensed, as to send out a prohibition to make his Ministers surcease from entreating, that himselfe may ioyne issue in the Court,
before the Lord be so highly incensed, as to send out a prohibition to make his Ministers surcease from entreating, that himself may join issue in the Court,
Thinke not that hee forgets you because it is long before hee strikes. Hannibal had no reason to thinke Fabius a dastard, because he was slow in marching;
Think not that he forgets you Because it is long before he strikes. Hannibal had no reason to think Fabius a dastard, Because he was slow in marching;
but that my meditations are intercepted, and I am contented to take view of an other Doctrine by the way as I go, offering it selfe vnto mee from these words, The Word of the Lord, and is comprised in these termes.
but that my meditations Are intercepted, and I am contented to take view of an other Doctrine by the Way as I go, offering it self unto me from these words, The Word of the Lord, and is comprised in these terms.
The voice of Gods Ministers is not the voice of man but of God, backed and conuinced out of the 10. of Luke NONLATINALPHABET, Hee that heareth you heareth mee;
The voice of God's Ministers is not the voice of man but of God, backed and convinced out of the 10. of Lycia, He that hears you hears me;
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and euery sillable of his discourse, as if it were penned at Delphos, shal passe currant through the world for an Oracle? When euery histrionicall Orpheus shall bee able to draw stones & towers after him when he acteth? When euery proud Herod, who hath nothing in him to commend him,
and every Syllable of his discourse, as if it were penned At Delphos, shall pass currant through the world for an Oracle? When every histrionical Orpheus shall be able to draw stones & towers After him when he Acts? When every proud Herod, who hath nothing in him to commend him,
But for Esay, hee may speak till he be hoarse, who will beleeue him? hee may lift vp his voyce like a trumpet, who will heare him? Dauid may play sweetly vpon his instrument of ten strings;
But for Isaiah, he may speak till he be hoarse, who will believe him? he may lift up his voice like a trumpet, who will hear him? David may play sweetly upon his Instrument of ten strings;
or reformed according to the other? Paul may be rapt into the highest heauen, Preach nothing but saluation, slip not a phrase which is not sweetly enterlaced with heauenly eloquence, paue them the readiest way to those ioies which are vnspeakeable;
or reformed according to the other? Paul may be rapt into the highest heaven, Preach nothing but salvation, slip not a phrase which is not sweetly interlaced with heavenly eloquence, pave them the Readiest Way to those Joys which Are unspeakable;
Know then, that when thou settest foote within the dore of Gods house, thy intent and purpose should bee, to haue thy sinnes opened, thy maladies cured, to take spirituall Physicke,
Know then, that when thou settest foot within the door of God's house, thy intent and purpose should be, to have thy Sins opened, thy maladies cured, to take spiritual Physic,
Wilt thou then be so wilfull, as refuse the soueraigne medicines, because thy Physition is sicke of the same disease that thou art? Wilt not thou bee cured by this Physition,
Wilt thou then be so wilful, as refuse the sovereign medicines, Because thy physician is sick of the same disease that thou art? Wilt not thou be cured by this physician,
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be his life neuer so wicked, his heart neuer so foule within him, the words which hee hath vttered will bee sufficient to cast and condemne thee at the last day.
be his life never so wicked, his heart never so foul within him, the words which he hath uttered will be sufficient to cast and condemn thee At the last day.
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A good caueat for vs (saith Stella vpon the tenth of Luke ) neuer to refuse the food and diet of our soules, though the vessels wherein it is carried, bee both vnsanctified and vncleane.
A good caveat for us (Says Stella upon the tenth of Lycia) never to refuse the food and diet of our Souls, though the vessels wherein it is carried, be both unsanctified and unclean.
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or stop his eares at the voyce of the skilfull charmer, because the messenger that brings the tydings, is ouertaken with some knowne sin? Or because he that charmeth, stancheth not the issue of his owne corruption? I might enlarge the point both from S. Augustine, in his 4. Book and 4 Chapter against the Donatists; and from S. Bernard in his 66. Sermon vpon the Canticles. But I remember that I haue far to go and litle time to spend;
or stop his ears At the voice of the skilful charmer, Because the Messenger that brings the tidings, is overtaken with Some known since? Or Because he that charms, stauncheth not the issue of his own corruption? I might enlarge the point both from S. Augustine, in his 4. Book and 4 Chapter against the Donatists; and from S. Bernard in his 66. Sermon upon the Canticles. But I Remember that I have Far to go and little time to spend;
as Moses said to Israel; Non est murmur contra nos, sed contra Deum: Your murmurre is not against vs, but against the Lord, Exod. 16.8. Despise not him that Preacheth the Word, least it be said vnto you, as Paul told his Thessalonians: NONLATINALPHABET, you despise not man but God.
as Moses said to Israel; Non est murmur contra nos, sed contra God: Your murmur is not against us, but against the Lord, Exod 16.8. Despise not him that Preacheth the Word, lest it be said unto you, as Paul told his Thessalonians:, you despise not man but God.
Deale not fraudulently with him that hath a charge of thy soule, lest it bee said vnto you as it was to Ananias and Saphira; you haue not dealt wickedly with man, but with God, Act. 5.4.
Deal not fraudulently with him that hath a charge of thy soul, lest it be said unto you as it was to Ananias and Sapphira; you have not dealt wickedly with man, but with God, Act. 5.4.
By Israel (saith Zanchius ) wee are especially to vnderstand, those ten Tribes, which reuolted in Ieroboams time, from the regiment of Iudaea, and our Prophet stiles thē not barely Israel, as Iunius and Tremelius render it:
By Israel (Says Zanchius) we Are especially to understand, those ten Tribes, which revolted in Ieroboams time, from the regiment of Iudaea, and our Prophet stile them not barely Israel, as Iunius and Tremelius render it:
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but Bene Iisrael, Israelis filij, sons of Israel, who was mightie with God, meaning to put them in mind of their fathers vertues, that this comemoratiue might bee an argument to bring them home to their fathers foot-steps,
but Bene Israel, Israelis filij, Sons of Israel, who was mighty with God, meaning to put them in mind of their Father's Virtues, that this comemoratiue might be an argument to bring them home to their Father's footsteps,
and to aggrauate their shame, that hauing so religious parēts, themselues proued such notorious and shamelesse Apostataes, from whence amongst others, I haue made choise of this Note.
and to aggravate their shame, that having so religious Parents, themselves proved such notorious and shameless Apostates, from whence among Others, I have made choice of this Note.
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Verily Ionaedab the son of Rechab shall not want a man to stand before mee for euer, Ier. 33. And Isay 51.2. God thus speakes to Israel; Consider Abraham your father, and Sarah that bare you;
Verily Ionaedab the son of Rechab shall not want a man to stand before me for ever, Jeremiah 33. And Saiah 51.2. God thus speaks to Israel; Consider Abraham your father, and Sarah that bore you;
Scipio Africanus accounted it no small disparagement for him to walk one foot awry, from that course of life wch Cyrus in Zenophon had gone before him.
Scipio Africanus accounted it no small disparagement for him to walk one foot awry, from that course of life which Cyrus in Zenophon had gone before him.
It was the height of Caesars glory to walk in the steps of Alexander; Of Selymus the turkish Emperor to walk in the steps of Caesar; And of the Arabians, to imitate the life and profession of their fathers:
It was the height of Caesars glory to walk in the steps of Alexander; Of Selimus the turkish Emperor to walk in the steps of Caesar; And of the Arabians, to imitate the life and profession of their Father's:
An encouragement for Iudges, to follow the example of Othoniel, in sauing and sheilding the poore & impotent from the yoke and seruitude of greater personages.
an encouragement for Judges, to follow the Exampl of Othniel, in Saving and sheilding the poor & impotent from the yoke and servitude of greater Personages.
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An encouragement for Lawyers to follow the good example of Elias, in standing vp to pleade the Lords cause against all the fauorites of Babylon, 1. Kin. 18. an encouragement for rich and wealthy citizens, to follow the example of Zacheus, in opening the bowels of their compassion to the afflicted mēbers of Christ Iesus, Luke 19.8. an encouragement for Courtiers, to follow the exāple of Nehemiah, in redressing their contempt of Gods sabboth, Nehem. 13.22.
an encouragement for Lawyers to follow the good Exampl of Elias, in standing up to plead the lords cause against all the favorites of Babylon, 1. Kin. 18. an encouragement for rich and wealthy Citizens, to follow the Exampl of Zacchaeus, in opening the bowels of their compassion to the afflicted members of christ Iesus, Lycia 19.8. an encouragement for Courtiers, to follow the Exampl of Nehemiah, in redressing their contempt of God's Sabbath, Nehemiah 13.22.
but alas, it is now the open shame of our land, and a scar in the face of our gentrie, that they are becom such as Plutarch taxed in the life of Alexander, readier to imitate his foule deformities,
but alas, it is now the open shame of our land, and a scar in the face of our gentry, that they Are become such as Plutarch taxed in the life of Alexander, Readier to imitate his foul deformities,
then his valiant attēpts, or Platoes crooked shoulders, sooner then his diuine discourses, or Aristotles stāmering speeches, sooner then his profoundnes and depth of reason;
then his valiant attempts, or plato's crooked shoulders, sooner then his divine discourses, or Aristotle stammering Speeches, sooner then his profoundness and depth of reason;
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& instead of imitating their anciēt vertues, they imitate nothing but new & quaint deuices. They are full of strange children, said Esay 2.6. which place if I might be bold to allegorize, or follow our English marginall, I would call their strange children, their strange deuices;
& instead of imitating their ancient Virtues, they imitate nothing but new & quaint devices. They Are full of strange children, said Isaiah 2.6. which place if I might be bold to allegorise, or follow our English marginal, I would call their strange children, their strange devices;
and the olde man is in such request with her, that the world is ready to say with the yong man in the Gospell, whom Christ would haue had to folow him, that she will indeed follow him,
and the old man is in such request with her, that the world is ready to say with the young man in the Gospel, whom christ would have had to follow him, that she will indeed follow him,
and therefore when thou followest moe fashions then all other people, thou proclaimest it to the world that thou hast more sin to hide, more shame to couer,
and Therefore when thou followest more fashions then all other people, thou proclaimest it to the world that thou hast more since to hide, more shame to cover,
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and arraignment to the occasion thereof; the deciding of a controuersie, which one clause contaynes, both the plaintife which is God, and the defendant Israel:
and arraignment to the occasion thereof; the deciding of a controversy, which one clause contains, both the plaintiff which is God, and the defendant Israel:
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what? a controuersie with Israel? the Vine which his owne right hand had planted? with Israel the people which he honoured? with Israel the sonne whom hee adopted,
what? a controversy with Israel? the Vine which his own right hand had planted? with Israel the people which he honoured? with Israel the son whom he adopted,
and loued more tenderly then all the Nations of the earth besides? and hath God a controuersie to decide with thee? then this obseruation meetes me by the way:
and loved more tenderly then all the nations of the earth beside? and hath God a controversy to decide with thee? then this observation meets me by the Way:
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that common weales, & kingdoms haue a periode, let Athens, and Sparta, and Babylon, and Troy, and Niniuie, and Carthage be witnesses, who haue at this day no other defence,
that Common weals, & kingdoms have a Period, let Athens, and Sparta, and Babylon, and Troy, and Nineveh, and Carthage be Witnesses, who have At this day no other defence,
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The Epicure ascribes it vnto fortune, the Stoicke to destinie, Plato and Pythagoras and Bodin in the sixt of his Methods vnto number, Aristotle in the fifth of his Politickes, at the twelfth, to an asymmetry and disproportion in the members.
The Epicure ascribes it unto fortune, the Stoic to destiny, Plato and Pythagoras and Bodin in the sixt of his Methods unto number, Aristotle in the fifth of his Politics, At the twelfth, to an asymmetry and disproportion in the members.
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but all these haue onely groped in the darkenes, & being mis-led by an Ignis fatuus, haue supposed with Ixion in the fable, they had foūd the true Iuno. the brightest and the clearest truth,
but all these have only groped in the darkness, & being misled by an Ignis fatuus, have supposed with Ixion in the fable, they had found the true Iuno. the Brightest and the Clearest truth,
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I was the City of the great King, the Tabernacle of the most High, I could once haue sayd with Niobe in the Poet, Sum foelix, I shall neuer haue cause to mourne:
I was the city of the great King, the Tabernacle of the most High, I could once have said with Niobe in the Poet, Sum Felix, I shall never have cause to mourn:
therefore am I in derision, Lamen. 1.8. I sinned with a high hand, therefore hath he filled me with bitternesse, and made me drunke with Wormewood, Lament. 3.15.
Therefore am I in derision, Lamen. 1.8. I sinned with a high hand, Therefore hath he filled me with bitterness, and made me drunk with Wormwood, Lament. 3.15.
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therefore once was I robbed by Shishack King of Egypt, 1. Kings 14. and now am I vtterly sackt by the king of Babel. 2. Ki. 25. Inquire of Sodome, and she will tell you that she was once as faire as the garden of Eden, & as pleasant as the valley of Egypt,
Therefore once was I robbed by Shishack King of Egypt, 1. Kings 14. and now am I utterly sacked by the King of Babel. 2. Ki. 25. Inquire of Sodom, and she will tell you that she was once as fair as the garden of Eden, & as pleasant as the valley of Egypt,
as thou goest vnto Zoar; of Babylon, & she will tell you, that she was once the Empresse of all the earth, the pride & beautie of Chaldea; of Iericho, and Iosephus will tell vs in his first booke, De bello Iudaico, that it was a city of palme trees, whose beuty might haue cōmanded immortall memory,
as thou goest unto Zoar; of Babylon, & she will tell you, that she was once the Empress of all the earth, the pride & beauty of Chaldea; of Jericho, and Iosephus will tell us in his First book, De bello Judaic, that it was a City of palm trees, whose beauty might have commanded immortal memory,
and turned into a stinking Fen, Genesis 19.25. and Babylon may answere thus, my pride set God and mee at variance, therefore are my pallaces made Dens for Dragons, Esay 13.21.
and turned into a stinking Fen, Genesis 19.25. and Babylon may answer thus, my pride Set God and me At variance, Therefore Are my palaces made Dens for Dragons, Isaiah 13.21.
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Were it needefull I would tell you of the Churches of Corinth, Galatia, Philippi, Ephesus, Smyrna, Nice, Laodicea, Antiochia, Constantinople, of all the Easterne and African Churches, once like so many watered Gardens, moistned with all the fruitfull showers & dew of Heauen,
Were it needful I would tell you of the Churches of Corinth, Galatia, Philippi, Ephesus, Smyrna, Nicaenae, Laodicea, Antiochia, Constantinople, of all the Eastern and African Churches, once like so many watered Gardens, moistened with all the fruitful showers & due of Heaven,
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while other places of the world remained, like the mountains of Gilboa, wheron there fel neither dew nor raine, they were watred like the fleece of Gideon, while the earth was dry round about them,
while other places of the world remained, like the Mountains of Gilboa, whereon there fell neither due nor rain, they were watered like the fleece of gideon, while the earth was dry round about them,
but since they haue started aside, like the men of Ephraim, they haue beene setled vpon the Lees with Moah, they haue plowed Aceldama, a field of bloud, and sowen iniquitie;
but since they have started aside, like the men of Ephraim, they have been settled upon the Lees with Moah, they have plowed Aceldama, a field of blood, and sown iniquity;
therefore had the Lord a long fuite & controuersie with them, but in the end wiped out their names, discarded their Idoles, gaue their Land to be inhabited by Zijm and Ochim Turkes and Infidels.
Therefore had the Lord a long fuite & controversy with them, but in the end wiped out their names, discarded their Idols, gave their Land to be inhabited by Zijm and Ohim Turkes and Infidels.
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and my sides brasse, & my speech powerfull, and my praiers effectual to rent, and moue the hearts of those, who by their outragious sinnes make God fall out with vs,
and my sides brass, & my speech powerful, and my Prayers effectual to rend, and move the hearts of those, who by their outrageous Sins make God fallen out with us,
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The world can tell, that of all the Trees in the Garden, we are the Vine, amongest all the varieties of flowers, we are the Lillies & the Rose, amongst all cities wee haue Ierusalem; amongst all the Princes we onely had a Deborah, and we haue a Dauid; amongest all the Prophets of the Lord, we haue the most reuerend Elishaes; amongest all the nurceries and springs of learning, we haue the most famous Naioths, wee are they, vpon whose heads the Cataractes of Heauen haue beene opened, that wee might fill our selues with that Manna which might long since haue wiped out the blacke spots and staines of sinne, which are the caracters of Hell:
The world can tell, that of all the Trees in the Garden, we Are the Vine, amongst all the varieties of flowers, we Are the Lilies & the Rose, among all cities we have Ierusalem; among all the Princes we only had a Deborah, and we have a David; amongst all the prophets of the Lord, we have the most reverend Elisha's; amongst all the nurseries and springs of learning, we have the most famous Naioths, we Are they, upon whose Heads the Cataractes of Heaven have been opened, that we might fill our selves with that Manna which might long since have wiped out the black spots and stains of sin, which Are the characters of Hell:
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But will this Summers gleane of our prosperitie neuer bee ouershadowed? Will our Sunne neuer stoope below the Horizon? yet (beloued) we harbour such armies and bands of sins, wee are in league and compact with such prodigious vices;
But will this Summer's glean of our Prosperity never be overshadowed? Will our Sun never stoop below the Horizon? yet (Beloved) we harbour such armies and bans of Sins, we Are in league and compact with such prodigious vices;
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when wee are content to spend our goodes, bestow our time, waste & consume our bodies, in rearing a Babell with the one hand, wherein we shal sport our selues a while,
when we Are content to spend our goods, bestow our time, waste & consume our bodies, in rearing a Babel with the one hand, wherein we shall sport our selves a while,
wee are already growne so farre, and yet we are going so fast, that a man would thinke, that many of vs did at this day contend & striue, who should out-strippe another, and be formost in hell.
we Are already grown so Far, and yet we Are going so fast, that a man would think, that many of us did At this day contend & strive, who should outstrip Another, and be foremost in hell.
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What then can we expect, but that God whom wee haue constraind to be our enemy, should beginne to make furrows in our backes, to strike our heads with giddinesse, our faces with palenesse;
What then can we expect, but that God whom we have constrained to be our enemy, should begin to make furrows in our backs, to strike our Heads with giddiness, our faces with paleness;
to call againe for an inuincible Armado, like to that of 88. for a new powder-plot of Italian Doegs, that our Land may be a prey to those that seeke our liues;
to call again for an invincible Armado, like to that of 88. for a new Powder plot of Italian Doegs, that our Land may be a prey to those that seek our lives;
the most secret plots & treasonable conspiracies, that are wrought against vs, are not halfe so dangerous, the nefarious proiects of all the Iesuites in the world, (thogh their heads be the richest shops the Diuell hath,
the most secret plots & treasonable conspiracies, that Are wrought against us, Are not half so dangerous, the nefarious projects of all the Iesuites in the world, (though their Heads be the Richest shops the devil hath,
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for deuising of bloudy attempts) are not halfe so powerfull, all the Stratagems, the gunne-shotte and the powder that Hell can helpe them vnto, are not so forcible,
for devising of bloody attempts) Are not half so powerful, all the Stratagems, the gunne-shotte and the powder that Hell can help them unto, Are not so forcible,
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nor so likely to interrupt the peace and happinesse of our State and Kingdome, as our ovvne sinnes are, these onely (our sinnes I meane) are the enemies that are most like to ring our knels and proclaime our Funerals:
nor so likely to interrupt the peace and happiness of our State and Kingdom, as our own Sins Are, these only (our Sins I mean) Are the enemies that Are most like to ring our kneels and proclaim our Funerals:
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These onely (our sins I meane) are the Edomites which are most like to make a short cut in our peace, to set a sudden stop and period to our prosperity, to make a cracke in our hope, to alter the gracious aspect of the heauens, to stint the influence of Gods gracious fauour, to procure our woe,
These only (our Sins I mean) Are the Edomites which Are most like to make a short Cut in our peace, to Set a sudden stop and Period to our Prosperity, to make a Crac in our hope, to altar the gracious aspect of the heavens, to stint the influence of God's gracious favour, to procure our woe,
thē let him know that he maintaines a sin, and then we all know that he doth his best to ruinate our Land. If the Gentry grow rich and potent by turning Tenants out of dores, by depopulation, by clipping or selling the Leuites portion,
them let him know that he maintains a since, and then we all know that he does his best to ruinate our Land. If the Gentry grow rich and potent by turning Tenants out of doors, by depopulation, by clipping or selling the Levites portion,
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If Merchants and men of Trade grow rich and powerfull by fraud and cheating, these also be vnderminers of our State, they do their best to ruinate this Land. Good Lord what will become of vs,
If Merchant's and men of Trade grow rich and powerful by fraud and cheating, these also be underminers of our State, they do their best to ruinate this Land. Good Lord what will become of us,
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when foule sinnes in this Citie become rich professions, and yet they are the Mothes that are eating, they are the Cankers that are fretting, they are the Vermine that are vndermining both our Church and Kingdome.
when foul Sins in this city become rich professions, and yet they Are the Moths that Are eating, they Are the Cankers that Are fretting, they Are the Vermin that Are undermining both our Church and Kingdom.
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The summe of all is this, if wee continue in our ancient course and trade of sin, it is as sure as if God had sealed it, we shall be either made a prey vnto our enemies,
The sum of all is this, if we continue in our ancient course and trade of since, it is as sure as if God had sealed it, we shall be either made a prey unto our enemies,
Let it then bee our ioint and greatest care, to empty our houses, to cleanse our streets, to weede the cockle and darnell out of this Land, that God may bee pleased long and long, to continue his true Religion, our peerelesse King,
Let it then be our joint and greatest care, to empty our houses, to cleanse our streets, to weed the cockle and darnel out of this Land, that God may be pleased long and long, to continue his true Religion, our peerless King,
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Let euery man that cares for Sion, that loues our Nation, that fauours Religion, that wisheth the glorie of our Lord to be immortall, that hath a true English and a Christian heart, fling one stone at the face, make one wound in the fore-head of sin;
Let every man that Cares for Sion, that loves our nation, that favours Religion, that wishes the glory of our Lord to be immortal, that hath a true English and a Christian heart, fling one stone At the face, make one wound in the forehead of since;
some are priuatiue in the first, viz. Want of Mercy, &c. some positiue in the second verse, viz Swearing, &c. But before I aduenture this maine Ocean obserue by the way;
Some Are privative in the First, viz. Want of Mercy, etc. Some positive in the second verse, videlicet Swearing, etc. But before I adventure this main Ocean observe by the Way;
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Diues fryed in hell, not for robbing, but for not releeuing Lazarus, Luke 16. The vnprofitable seruant was cast NONLATINALPHABET, into vtter darknes, not for spending,
Diues fried in hell, not for robbing, but for not relieving Lazarus, Lycia 16. The unprofitable servant was cast, into utter darkness, not for spending,
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but for not visiting, and for not comforting of him, Mat. 25. Vice & Vertue are contraries which want a Medium, & therfore the absence of the one in subiect• capaci, argues the presence of the other;
but for not visiting, and for not comforting of him, Mathew 25. Vice & Virtue Are contraries which want a Medium, & Therefore the absence of the one in subiect• capaci, argues the presence of the other;
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And therefore the neglect of a dutie which is enioyned, being alwaies accompanied with some bolts and scarres of fouler sins, is sufficient matter both of enditement and of iudgement, whensoeuer the Lord shall summon vs to appeare before him.
And Therefore the neglect of a duty which is enjoined, being always accompanied with Some bolts and scars of Fowler Sins, is sufficient matter both of Enditement and of judgement, whensoever the Lord shall summon us to appear before him.
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yet if thou make not thy mouth a glorious Organ, & thy tongue a golden Trumpet, to Preach and proclaime his loue and mercy, thou art a deepe and a round offender? What if no man can condemne thee for any euill,
yet if thou make not thy Mouth a glorious Organ, & thy tongue a golden Trumpet, to Preach and proclaim his love and mercy, thou art a deep and a round offender? What if no man can condemn thee for any evil,
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yet vnlesse God and thy own conscience shall commend thee for some good thou haste wrought, I tremble to tell thee how far thou art from the Kingdome of God.
yet unless God and thy own conscience shall commend thee for Some good thou haste wrought, I tremble to tell thee how Far thou art from the Kingdom of God.
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nor in this, that hee neuer kindled suites and contentions, for if hee haue not laboured to suppresse and smother them, hee hath but a disloyall heart,
nor in this, that he never kindled suits and contentions, for if he have not laboured to suppress and smother them, he hath but a disloyal heart,
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Nor in this, that hee neuer wronged the Church, for if he haue notpropt & streng thened it, his zeale hath beene but cold, the Lord will one day bee quits with him for that.
Nor in this, that he never wronged the Church, for if he have notpropt & streng thened it, his zeal hath been but cold, the Lord will one day be quits with him for that.
The Pastor that hath the charge (I will not say the cure of soules, seeing many haue the charge, who neuer haue care of discharging their duties) may not blesse himselfe in this, that he neuer seduced his people out of the way,
The Pastor that hath the charge (I will not say the cure of Souls, seeing many have the charge, who never have care of discharging their duties) may not bless himself in this, that he never seduced his people out of the Way,
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Hoc fac & vines, doe this and thou shalt liue in the feare, thou shalt die in the fauour, thou shalt rest in the peace, thou shalt rise in the power of God the Father,
Hoc fac & vines, do this and thou shalt live in the Fear, thou shalt die in the favour, thou shalt rest in the peace, thou shalt rise in the power of God the Father,
The Hebrew word Emeth, saith Zanchius, signifieth that kinde of fidelity, which Tully called, Dictorum conuentorum constantiam, and this truth sometimes respects the heart,
The Hebrew word Emeth, Says Zanchius, signifies that kind of Fidis, which Tully called, Dictorum conuentorum constantiam, and this truth sometime respects the heart,
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All dissimulation in the heart, and lying in the tongue, and deceit in the outward action, betwixt man and man, makes God and man at oddes and variance.
All dissimulation in the heart, and lying in the tongue, and deceit in the outward actium, betwixt man and man, makes God and man At odds and variance.
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The, first which is dissimulation in the heart, proued from the example of Ananias and Saphira, why didst thou conceiue this in thy heart? NONLATINALPHABET, Actes 5.4. The second which is lying in the tongue, excludes from heauen, Apoc. 22. The last, which is deceit in the outward action, is condemned, Leu. 19. Dissimulation in the heart is the badge & cognisance of such deplored wights as shall neuer see the face of God with comfort, Iob. 13.16. Lying in the tongue is the badge and cognisance of the children of the deuils getting, Iohn 8.44. Deceit in the outward action is the badge and cognisance of him that despiseth his God:
The, First which is dissimulation in the heart, proved from the Exampl of Ananias and Sapphira, why didst thou conceive this in thy heart?, Acts 5.4. The second which is lying in the tongue, excludes from heaven, Apocalypse 22. The last, which is deceit in the outward actium, is condemned, Leu. 19. Dissimulation in the heart is the badge & cognisance of such deplored wights as shall never see the face of God with Comfort, Job 13.16. Lying in the tongue is the badge and cognisance of the children of the Devils getting, John 8.44. Deceit in the outward actium is the badge and cognisance of him that despises his God:
It is most true which Syracides obserued, Animaquae dissimulat, accelerat miseriā, the soule that dissembleth increaseth his paine, Ecclesiastic. 2. and true which Bernard obserued out of Wisedome Os quod mentitur perdit animam ' the tongue that lieth, murthereth the soule,
It is most true which Syracides observed, Animaquae dissimulat, accelerat miseriā, the soul that dissembleth increases his pain, Ecclesiastic. 2. and true which Bernard observed out of Wisdom Os quod mentitur perdit animam ' the tongue that lies, murdereth the soul,
and true which Moses obserued, Manus iniustitiae NONLATINALPHABET, the hand that dealeth falsely is abhomination, Deu. 25. This is Gods inditement which you haue heard;
and true which Moses observed, Manus iniustitiae, the hand that deals falsely is abomination, Deu. 25. This is God's indictment which you have herd;
Euery one of them is an hypocrite and a dissembler, Isaiah 9.16. And Ieremy thus: They haue no courage for the truth: Ieremy 9.3. This is the verdict which the Grand-Iury of greater Prophets haue brought against them;
Every one of them is an hypocrite and a dissembler, Isaiah 9.16. And Ieremy thus: They have no courage for the truth: Ieremy 9.3. This is the verdict which the Grand-Iury of greater prophets have brought against them;
and the verdict of the Petty-Iury, I meane the lesser Prophets, is the very same, registred by Michah, as prolocutor for the rest, There is none righteous amongst them, euery man hunteth his brother with a net, Micah. 7.2.
and the verdict of the Petty-Iury, I mean the lesser prophets, is the very same, registered by Micah, as prolocutor for the rest, There is none righteous among them, every man hunts his brother with a net, micah. 7.2.
See then the eminent and apparant danger whereunto men of all estates wrest themselues, by renouncing and diuorcing of truth, they make a breach betwixt them & God that can not be closed, they sow such seed of debate and contention betwixt them & God, as cannot be couered;
See then the eminent and apparent danger whereunto men of all estates wrest themselves, by renouncing and divorcing of truth, they make a breach betwixt them & God that can not be closed, they sow such seed of debate and contention betwixt them & God, as cannot be covered;
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or goodnesse in Ierusalem, when there was neither Priest nor People that executed iudgement, Ier. 5.1. Terras Astraea reliquit, truth hath taken her self vnto her wings, she hath hid her self & will not be found.
or Goodness in Ierusalem, when there was neither Priest nor People that executed judgement, Jeremiah 5.1. Terras Astraea reliquit, truth hath taken her self unto her wings, she hath hid her self & will not be found.
Has aedes Astraea reliquit, Had truth beene one of our apprentices, we should nener haue sold our wares so deare if wee had more truths in our mouthes, we should haue lesse mony in our coffers:
Has aedes Astraea reliquit, Had truth been one of our apprentices, we should nener have sold our wares so deer if we had more truths in our mouths, we should have less money in our coffers:
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send priuy Search into our courts of Law, and when you haue done, you may write this vpon the Barre, Has sedes Astraea reliquit, trueth hath abated too much of our fees:
send privy Search into our Courts of Law, and when you have done, you may write this upon the Bar, Has sedes Astraea reliquit, truth hath abated too much of our fees:
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send priuie Search amongst our States-men, and when you haue done, you may write this vpon their gates for the world to read Astraea & domes & domines reliquit, in this house truth resignes to policie, dissimulation is the ready way to rich preferment:
send privy Search among our Statesmen, and when you have done, you may write this upon their gates for the world to read Astraea & domes & domines reliquit, in this house truth resignes to policy, dissimulation is the ready Way to rich preferment:
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& his soule be auenged on such a Nation as this? what then remains but that we either cal truth home, which we haue banished by the law of Ostracisme, that it may be an apprentice to our Merchants and men of trade, a Counseller,
& his soul be avenged on such a nation as this? what then remains but that we either call truth home, which we have banished by the law of Ostracism, that it may be an apprentice to our Merchant's and men of trade, a Counsellor,
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the heauens wil not stil repriue their iudgements, the Sergeants of GODS wrath will not alwayes sleepe, all the vials which God holdeth in his hand, are not full of balme & oile to heale & supple;
the heavens will not still reprieve their Judgments, the Sergeants of GOD'S wrath will not always sleep, all the vials which God holds in his hand, Are not full of balm & oil to heal & supple;
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& sowrest dregs of Gods displeasure vpon this Land, Quae semper imitatur eorum facta quorum exitum et exitium perhorrescit, which shrinks and trembles at Israels fearefull sentence;
& sourest dregs of God's displeasure upon this Land, Quae semper imitatur Their facta quorum exitum et Exitium perhorrescit, which shrinks and trembles At Israel's fearful sentence;
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and foming in the same menstruous blood which made Israel so loathsome vnto God. Let it therefore bee the care of our Magistrates to fetch home & encourage truth;
and foaming in the same menstruous blood which made Israel so loathsome unto God. Let it Therefore be the care of our Magistrates to fetch home & encourage truth;
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& put in practise the Prophets rule, Zach. 8.16. Speake ye euery man the trueth vnto his neighbour, and loue not deceit, for that is the thing that the Lord hateth.
& put in practise the prophets Rule, Zach 8.16. Speak you every man the truth unto his neighbour, and love not deceit, for that is the thing that the Lord hates.
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or time in strengthning or supporting this clause of truth. S. Iames hath put the matter out of difference, Ia. 2.13. There shall be iudgement merciles to him that shewes no mercy;
or time in strengthening or supporting this clause of truth. S. James hath put the matter out of difference, Ia. 2.13. There shall be judgement merciless to him that shows no mercy;
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it was want of mercy that called for a weltering Ocean to swallow the hoste of Pharao, Ex. 15. It was want of mercie that caused Gideon to harrow & slice the flesh of the men of Succoth with thorns and briars, Iudg. 8.7. it was want of mercy that hazarded the destructiō of all Nabals posterity, 1. Sam. 25. It was want of mercie that opened the bellie and bosome of hell, to deuoure and intombe the soule of Diues, Luke 16. It was want of mercie (saith Plutarch ) that brought the men of Delphos so lowe on their knees, that they were enforcod to proclaime it by the mouth of criers, thorow all the markets & assemblies of Greece, that whosoeuer would, should come and be auenged on thē for the death of Aesope. It was want of mercy (saith Beatus Rhenanus ) that made Hatto that infamous clark and Bishop of Moguntia, to bee chased to death by an Armie of Rattes.
it was want of mercy that called for a weltering Ocean to swallow the host of Pharaoh, Ex. 15. It was want of mercy that caused gideon to harrow & Slice the Flesh of the men of Succoth with thorns and briers, Judges 8.7. it was want of mercy that hazarded the destruction of all Nabals posterity, 1. Sam. 25. It was want of mercy that opened the belly and bosom of hell, to devour and entomb the soul of Diues, Luke 16. It was want of mercy (Says Plutarch) that brought the men of Delphos so low on their knees, that they were enforcod to proclaim it by the Mouth of criers, thorough all the Markets & assemblies of Greece, that whosoever would, should come and be avenged on them for the death of Aesope. It was want of mercy (Says Beatus Rhenanus) that made Hatto that infamous clark and Bishop of Moguntia, to be chased to death by an Army of Rats.
all of these iumping with that of Syracides, Eccles. 35.18. The Lord will not be slacke, the Almighty will not tarrie, till he haue smitten in sunder the loynes of the vnmercifull.
all of these jumping with that of Syracides, Eccles. 35.18. The Lord will not be slack, the Almighty will not tarry, till he have smitten in sunder the loins of the unmerciful.
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And haue not we deserued to drinke our bellies full of these waters of Marah as wel as they? may not we tune all our Songs vpon this note, Help Lord? & vpon this, There is no mercie? our hands are dried & withered, help Lord: merciful men are gone out of the world, Esay 57. Our Land begins to ring,
And have not we deserved to drink our bellies full of these waters of Marah as well as they? may not we tune all our Songs upon this note, Help Lord? & upon this, There is no mercy? our hands Are dried & withered, help Lord: merciful men Are gone out of the world, Isaiah 57. Our Land begins to ring,
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And is not hir complaint as iust as any, when so many hungry souls like poore Lazarus, would gladly gather vp the crums of a spirituall benedictiō, from the mouth of their Pastor,
And is not his complaint as just as any, when so many hungry Souls like poor Lazarus, would gladly gather up the crumbs of a spiritual benediction, from the Mouth of their Pastor,
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but cannot haue it, whē so many zealous christians in the land, would sit all the day long at the feet of some Gamaliel, & gladly step into Bethesda; but either their Angell is frō home,
but cannot have it, when so many zealous Christians in the land, would fit all the day long At the feet of Some Gamaliel, & gladly step into Bethesda; but either their Angel is from home,
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And is not their complaint as iust, when Land-lords are become tyrants, & Tenants be made but slaues to serue their turne? and Naioth in Ramah (I meane the Nurceries of Artes and Sciences) bemones her selfe thus, Help Lord, there is no mercy:
And is not their complaint as just, when Landlords Are become Tyrants, & Tenants be made but slaves to serve their turn? and Naioth in Ramah (I mean the Nurseries of Arts and Sciences) bemones her self thus, Help Lord, there is no mercy:
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are daily enforced to trie their fortune some other way, being vtterly discoraged for want of maintenance? and our courts of Iustice bemone themselues thus, Helpe Lord, there is no mercy:
Are daily Enforced to try their fortune Some other Way, being utterly discouraged for want of maintenance? and our Courts of justice bemoan themselves thus, Help Lord, there is no mercy:
and is not their complaint as iust as any? when the Lawyer, who should be an Atropos to cut the threed, feedes his Client with golden hopes and sugred wordes,
and is not their complaint as just as any? when the Lawyer, who should be an Atropos to Cut the thread, feeds his Client with golden hope's and sugared words,
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what christian hart would not indite both bitter & tart Iambicks? or whose bowels wold not yerne & groan within him? to see how the Engrosser of this worst Age, employes and sets his best wits on tenters, to ioine house to house, land to land,
what christian heart would not indite both bitter & tart Jambics? or whose bowels would not yearn & groan within him? to see how the Engrosser of this worst Age, employs and sets his best wits on tenters, to join house to house, land to land,
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Whose heart would not boile & melt within him, to see how the worlds Alchymist wrastles & striues to turne euery corner of his field into a beutifull garden? euery litle garden into a glorious paradise? euerie litle cottage into a pallace? their clothes & garments into robes? their tables into shrines? their chests and coffers into rich minerals of gold and siluer? and all this by turning good house-keepers into beggers, and tenants out of dores.
Whose heart would not boil & melt within him, to see how the world's Alchemist wrastles & strives to turn every corner of his field into a beautiful garden? every little garden into a glorious paradise? every little cottage into a palace? their clothes & garments into robes? their tables into shrines? their chests and coffers into rich minerals of gold and silver? and all this by turning good housekeepers into beggars, and tenants out of doors.
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& cast it vnto whelps, that they may be nourished? vnto kites & hawkes, that they may be stufft and gorged in their mews while Christ Iesus in his distressed members, hath his face withered with hunger,
& cast it unto whelps, that they may be nourished? unto kites & hawks, that they may be stuffed and gorged in their mews while christ Iesus in his distressed members, hath his face withered with hunger,
for want of succour, for want of sustenance? Whose heart would not bleed to see many houses, Tecta sublimibus alta columnis; goodly and tall as Babel, but not an almes at their dores, scarce smoke within them? to see such spatious barnes,
for want of succour, for want of sustenance? Whose heart would not bleed to see many houses, Tecta sublimibus Alta columnis; goodly and tall as Babel, but not an alms At their doors, scarce smoke within them? to see such spacious Barns,
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so litle kindenesse? to see how that in swallowing the blessings of God, euery one of vs is like the monster Briareus? wee haue an hundred hands to receiue,
so little kindness? to see how that in swallowing the blessings of God, every one of us is like the monster Briareus? we have an hundred hands to receive,
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and his soule be auenged on such a nation as this? They that should be a staffe vnto the feeble, are of all others the readiest to bring them vpon their knees:
and his soul be avenged on such a Nation as this? They that should be a staff unto the feeble, Are of all Others the Readiest to bring them upon their knees:
they that should stand in the gap, like Moses, to saue them from all annoyance, are of all others the most forward to feed them with wormewood & the water of affliction,
they that should stand in the gap, like Moses, to save them from all annoyance, Are of all Others the most forward to feed them with wormwood & the water of affliction,
as Ahab did Micaiah the Prophet, 1. Ki. 22. And shall not the Lord be auenged on such a people as this? wherefore (beloued) let me try if I can perswade you in the words of S. Bernard, Animae tuae gratū feceris si misericors fueris, thou shalt do well to thy soule by shewing mercy:
as Ahab did Micaiah the Prophet, 1. Ki. 22. And shall not the Lord be avenged on such a people as this? Wherefore (Beloved) let me try if I can persuade you in the words of S. Bernard, Spirits tuae gratū feceris si misericors fueris, thou shalt do well to thy soul by showing mercy:
and feete vnto the lame, and a father to the poore, Iob 29. Let me beseech you in the words of the Prophet, Zacharie 7.9. Shew mercy euery man vnto his brother:
and feet unto the lame, and a father to the poor, Job 29. Let me beseech you in the words of the Prophet, Zacharias 7.9. Show mercy every man unto his brother:
let your mouthes bee filled with talking, your hearts with contriuing, your hands with working the workes of mercy while you liue, that when your life shall be runne out of breathe, you may heare the sentence of blessednesse, Mat. 5. Blessed are the mercifull, for the Lord hath plenty of mercy in store for them.
let your mouths be filled with talking, your hearts with contriving, your hands with working the works of mercy while you live, that when your life shall be run out of breath, you may hear the sentence of blessedness, Mathew 5. Blessed Are the merciful, for the Lord hath plenty of mercy in store for them.
And so I come to the third particular grieuance: No knowledge. In which words (saith Zanchius ) wee are to note; first, the crime; secondly, the aggrauation:
And so I come to the third particular grievance: No knowledge. In which words (Says Zanchius) we Are to note; First, the crime; secondly, the aggravation:
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and that the very root and stemme of all sin, of all prophanenesse, You haue no knowledge: the aggrauation is from the generality and proceeding of the sins, he saith not there was no knowledge of God in you,
and that the very root and stem of all since, of all profaneness, You have no knowledge: the aggravation is from the generality and proceeding of the Sins, he Says not there was no knowledge of God in you,
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and therfore it is that all sinnes be called NONLATINALPHABET, and beare the name of ignorance, Heb. 9.7. Ignorance was the natural mother that brought Israel so many sinnes into the world;
and Therefore it is that all Sins be called, and bear the name of ignorance, Hebrew 9.7. Ignorance was the natural mother that brought Israel so many Sins into the world;
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because they knew not the righteousnesse of God, or else Saint Paul hath censured them too hard, Rom. 10.3. Ignorance was the blind guide that led the Gentiles to idolatry, Gal. 4.8.
Because they knew not the righteousness of God, or Else Saint Paul hath censured them too hard, Rom. 10.3. Ignorance was the blind guide that led the Gentiles to idolatry, Gal. 4.8.
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And Ignorance of things concerning God, set Paules head on working of mischiefe against the Church of God, 1. Tim. 1. and this is a disease so infectious, that it poysons whatsoeuer good thing lies in the same womb with it: It poysons Religion with Idolatry;
And Ignorance of things Concerning God, Set Paul's head on working of mischief against the Church of God, 1. Tim. 1. and this is a disease so infectious, that it poisons whatsoever good thing lies in the same womb with it: It poisons Religion with Idolatry;
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it infects deuotion and zeale with superstition; it makes hope to swell with presumption; and turnes euery symptome of feare into desperation and horrour:
it infects devotion and zeal with Superstition; it makes hope to swell with presumption; and turns every Symptom of Fear into desperation and horror:
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And if Logicke that is old bee not worne quite out of date, thē Ignorance which is proued and conuicted to be the prime cause of sin, cannot chuse but vsher and make way for punishment.
And if Logic that is old bee not worn quite out of date, them Ignorance which is proved and convicted to be the prime cause of since, cannot choose but usher and make Way for punishment.
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I appeale for proofe to the Oracles of God, where I finde it punished sometimes with captiuity, Esay 5.13. My people is gone into captiuity because they wanted knowledge:
I appeal for proof to the Oracles of God, where I find it punished sometime with captivity, Isaiah 5.13. My people is gone into captivity Because they wanted knowledge:
Sometimes with desolation, Esay 27. Sometimes with destruction, Hosea 4.6. It maketh subiect to the curse. Ps. 79.6. It maketh strangers from the life of God, Ephes. 4.18. It debarres from the life of glory:
Sometime with desolation, Isaiah 27. Sometime with destruction, Hosea 4.6. It makes Subject to the curse. Ps. 79.6. It makes Strangers from the life of God, Ephesians 4.18. It debars from the life of glory:
vnto those fortunate Ilands of ineffable comfort? Lastly, Ignorance maketh lyable to the vengeance of God in the day of iudgement, 2. Thess. 1.8. Hee shall come in flaming fire to render vengeance vnto them that know not God.
unto those fortunate Lands of ineffable Comfort? Lastly, Ignorance makes liable to the vengeance of God in the day of judgement, 2. Thess 1.8. He shall come in flaming fire to render vengeance unto them that know not God.
but with as great and eminent danger as the men of Bethshemesh for looking into the Arke, 1. Sam. 6. and Pius the fourth Pope of that name, for censuring the sacred Oracles of Heauen amongst bookes prohibited, marking them in the fore-head with the stroke of Noli me tangere, God hath not dedicated the Bible to the Laitie;
but with as great and eminent danger as the men of Bethshemesh for looking into the Ark, 1. Sam. 6. and Pius the fourth Pope of that name, for censuring the sacred Oracles of Heaven among books prohibited, marking them in the forehead with the stroke of Noli me tangere, God hath not dedicated the bible to the Laity;
for whatsoeuer they doe or can pretend, it is euident out of ancient Stories that in the Primitiue Church the word of God was not onely permitted to the Lay people to reade,
for whatsoever they do or can pretend, it is evident out of ancient Stories that in the Primitive Church the word of God was not only permitted to the Lay people to read,
And Theodoret in his first Booke, De curandis Graecorum affectibus, will beare vs witnesse that in his time the Bible was turned into all Languages in the world;
And Theodoret in his First Book, De curandis Graecorum affectibus, will bear us witness that in his time the bible was turned into all Languages in the world;
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And of Saint Ambrose, who was translated from the gouernement of a Prouince to bee Bishop of Millain: Of Gregorie the father of Nazianzene; Of Thalassim, Bishop of Caesarea, that from priuate men, they were remoued to sit at the sterne of the Church;
And of Saint Ambrose, who was translated from the government of a Province to be Bishop of Millain: Of Gregory the father of Nazianzene; Of Thalassim, Bishop of Caesarea, that from private men, they were removed to fit At the stern of the Church;
Of Macrina foster mother to S. Basil, that shee proposed vnto her selfe the example of Timothy, and trained him vp in learning the Scriptures from his infancy.
Of Macrina foster mother to S. Basil, that she proposed unto her self the Exampl of Timothy, and trained him up in learning the Scriptures from his infancy.
and be no small helper in the Councell of Nice: And who knowes not that S. Hierome directs many of his Epistles vnto godly women, highly commending them for their labour in the Scriptures? Or who knowes not that S. Iohn himselfe writ his second Epistle to his elect Lady? which Epistle is Canonicall Scripture:
and be no small helper in the Council of Nicaenae: And who knows not that S. Jerome directs many of his Epistles unto godly women, highly commending them for their labour in the Scriptures? Or who knows not that S. John himself writ his second Epistle to his elect Lady? which Epistle is Canonical Scripture:
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And is it not a shame to thinke that hee would send her an Epistle which she might not reade? It was indeed the reproach which Iulian the Apostata obiected against the Christians;
And is it not a shame to think that he would send her an Epistle which she might not read? It was indeed the reproach which Iulian the Apostata objected against the Christians;
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By all which it appeares, that this muffling of mens eyes, which the Trent men haue deuised, is but a noueltie and a trick to win some credit to their Legend, thevery shop and forge of lies;
By all which it appears, that this muffling of men's eyes, which the Trent men have devised, is but a novelty and a trick to win Some credit to their Legend, thevery shop and forge of lies;
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that you may bee like Apollos powerfull, and like Tertullus learned in the Scriptures, that you may rellish that heauenly Manna, that you may long after the sincere milk of the Gospell, that you may performe indeed as much as God gaue Ioshua in charge, Iosh. 1.8. That this booke of God may not depart out of your mouthes, that you meditate therein day and night, that you obserue and do all that is written therein;
that you may be like Apollos powerful, and like Tertullus learned in the Scriptures, that you may relish that heavenly Manna, that you may long After the sincere milk of the Gospel, that you may perform indeed as much as God gave Ioshua in charge, Joshua 1.8. That this book of God may not depart out of your mouths, that you meditate therein day and night, that you observe and do all that is written therein;
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for thus you shall make your waies prosperous, you shall make your sorrowes easie, your comforts many, your vertues eminent, your conscience quiet, your life holy, your death comfortable, your election sure, your saluation certaine;
for thus you shall make your ways prosperous, you shall make your sorrows easy, your comforts many, your Virtues eminent, your conscience quiet, your life holy, your death comfortable, your election sure, your salvation certain;
Swearing, the Hebrew word Aloh may either signifie cursing and execration, as Zanchius; or Periury, and foreswearing, as Polanus; or slandering & detraction, as Mercer would haue it.
Swearing, the Hebrew word Aloh may either signify cursing and execration, as Zanchius; or Perjury, and forswearing, as Polanus; or slandering & detraction, as Mercer would have it.
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so that heere is no shroud for that doting humour of Anabaptists, and Manichees, which they wold gladly reare & build out of the fift of Mathew, Sweare not at all:
so that Here is no shroud for that doting humour of Anabaptists, and manichees, which they would gladly rear & built out of the fift of Matthew, Swear not At all:
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Gratian (saith Zanchius in his exposition vpon the third commandement) will helpe vs with a lifte out of the Fathers to answere them, Damnantur à Christo, & Apostolo iuramenta temeraria, quae vulgo habentur in colloquijs, non ea quae coram Magistratu habentur in iudicijs.
Gratian (Says Zanchius in his exposition upon the third Commandment) will help us with a lift out of the Father's to answer them, Damnantur à Christ, & Apostle Oaths temeraria, Quae vulgo habentur in colloquijs, non ea Quae coram Magistratu habentur in Iudicijs.
To which we may adde that blacke doome gone out against prophane swearers in the fift of Zachary, The curse of God shall lay siege vnto the house of him that sweareth,
To which we may add that black doom gone out against profane swearers in the fift of Zachary, The curse of God shall lay siege unto the house of him that Sweareth,
vntill it haue consumed the timber, and the stones thereof: And that sentence of Syracides, Eccle. 23.11. He that vseth swearing shall bee filled with wickednesse, and the plague shall neuer be remoued from his house.
until it have consumed the timber, and the stones thereof: And that sentence of Syracides, Eccle. 23.11. He that uses swearing shall be filled with wickedness, and the plague shall never be removed from his house.
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amongst the Romanes the swearer was to bee throwne with violence frō the top of the rock Tarpeius. And this was the cause (saith Plutarch ) that they would not suffer their children to sweare by the name of Hercules within dores, but enioyned them to go abroad,
among the Romans the swearer was to be thrown with violence from the top of the rock Tarpeius. And this was the cause (Says Plutarch) that they would not suffer their children to swear by the name of Hercules within doors, but enjoined them to go abroad,
which if we should do in our daies, we should rent our cloathes so oft as wee heare men spewing black and fearfull oathes, one suite would not last vs one day;
which if we should do in our days, we should rend our clothes so oft as we hear men spewing black and fearful Oaths, one suit would not last us one day;
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nay, sometimes not hang so long vpon our backes, till our flesh or skinnes were warme within vs. Yea, the very Turkes, as some report of them, will stop their eares at the hearing of an oath.
nay, sometime not hang so long upon our backs, till our Flesh or skins were warm within us Yea, the very Turkes, as Some report of them, will stop their ears At the hearing of an oath.
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as the sin of Achan brought wrath vpon Israel, and the sin of the men of Gibeah, hazarded the ruine of the whole tribe of Beniamin, Iudg. 20. & yet woe be vnto vs,
as the since of achan brought wrath upon Israel, and the since of the men of Gibeah, hazarded the ruin of the Whole tribe of Benjamin, Judges 20. & yet woe be unto us,
Most of our noble stemmes, to shew their vndanted boldnesse, (in open railing vpon God him selfe) do shew more base corage in out-vying of oaths then euer they are like to doe in martiall feates in Armes.
Most of our noble stems, to show their undaunted boldness, (in open railing upon God him self) do show more base courage in outvying of Oaths then ever they Are like to do in martial feats in Arms.
Those that should proue the hope and life of the Gentry, make it the vsuall & common figure in their Rhetorike, not to giue their best friend a word, til first they haue giuē the name of God a wound;
Those that should prove the hope and life of the Gentry, make it the usual & Common figure in their Rhetoric, not to give their best friend a word, till First they have given the name of God a wound;
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but is it not a miserable and sory bargain, when for euery trifling gaine, not worth the naming, they giue their souls to boot, which cannot be redeemed with a thousand worlds.
but is it not a miserable and sorry bargain, when for every trifling gain, not worth the naming, they give their Souls to boot, which cannot be redeemed with a thousand world's.
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if you walke into the streets of the city, you would think you were among the courtiers scholers, who hauing often heard their lectures of swearing, were now boldly & readily repeating them.
if you walk into the streets of the City, you would think you were among the courtiers Scholars, who having often herd their Lectures of swearing, were now boldly & readily repeating them.
he that by nature is most rude and barbarous in speaking, can be eloquent & rhetorical enough in swearing, that howsoeuer they are excelled by Courtiers and Citizens in varietie of attire,
he that by nature is most rude and barbarous in speaking, can be eloquent & rhetorical enough in swearing, that howsoever they Are excelled by Courtiers and Citizens in variety of attire,
This dreadfull name of God, & this sweete name of Iesus, is all the Euidence, and all the Charter thou hast to shew, for thy right and title in heauen.
This dreadful name of God, & this sweet name of Iesus, is all the Evidence, and all the Charter thou hast to show, for thy right and title in heaven.
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and by blotting this name, blot thy owne name out of the booke of Life? Suppose there could not be found any other sin in all our Land, suppose swearing had not any other sin to bear it cōpany, suppose there were no forraine enemy in the world to annoy or inuade vs,
and by blotting this name, blot thy own name out of the book of Life? Suppose there could not be found any other since in all our Land, suppose swearing had not any other since to bear it company, suppose there were no foreign enemy in the world to annoy or invade us,
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yet the frequent vse of this infernall dialect and language of the Diuell, would prooue an engine and rampire strong enough to batter our walles, a sword keene enough to martyr our flesh,
yet the frequent use of this infernal dialect and language of the devil, would prove an engine and rampire strong enough to batter our walls, a sword keen enough to martyr our Flesh,
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if you beare any loue to this Nation, if you affect the health of Ierusalē, if you wish from your harts that the florish and happines of our state & land may be immortall,
if you bear any love to this nation, if you affect the health of Ierusalē, if you wish from your hearts that the flourish and happiness of our state & land may be immortal,
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if you haue any zeale or corage for the Lord of Hosts, then gird your swords vpon your thighs, arme your selues with courage & resolution, to stop the mouth of this crying sin:
if you have any zeal or courage for the Lord of Hosts, then gird your swords upon your thighs, arm your selves with courage & resolution, to stop the Mouth of this crying since:
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It is a stowt sin, that is alway heauing at the strength & foundation of our Land. O suffer it not to walk in your streetes, to sitte at your boards, to tary in your shops to jet in your Markets without a check:
It is a stout since, that is always heaving At the strength & Foundation of our Land. O suffer it not to walk in your streets, to sit At your boards, to tarry in your shops to jet in your Markets without a check:
why should this aboue all other sins stoope and submit it selfe to no law? why should this aboue al other sins be subiect to no censure? O that some good Phinehas who is zealous of the name of God, would breake vs the ice,
why should this above all other Sins stoop and submit it self to no law? why should this above all other Sins be Subject to no censure? O that Some good Phinehas who is zealous of the name of God, would break us the ice,
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verily GOD would say of such a man as hee said of Phinehas, Numb. 25. This good man that was zealous for my sake, hath turned away mine anger from you;
verily GOD would say of such a man as he said of Phinehas, Numb. 25. This good man that was zealous for my sake, hath turned away mine anger from you;
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surely happie should be that day, and immortall should be the memorie, and honoured for euer should bee that man, by whose zealous endeuours so good a work should bee effected;
surely happy should be that day, and immortal should be the memory, and honoured for ever should be that man, by whose zealous endeavours so good a work should be effected;
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their memories should neuer perish, but wheresoeuer there should be but mētion of their names, there also the good worke that they haue done, should be spoken of for a memoriall of them;
their memories should never perish, but wheresoever there should be but mention of their names, there also the good work that they have done, should be spoken of for a memorial of them;
The first for profit, which is called officiosum; another for merimēt, which is called iocosum; the third of malice, which he calls perniciosum. The first kind of lie takes hold of those, that for a little lucre send truth a packing.
The First for profit, which is called Officiosum; Another for merriment, which is called Jocular; the third of malice, which he calls Pernicious. The First kind of lie Takes hold of those, that for a little lucre send truth a packing.
and S. Ierome himselfe, would father some officious lies, euen vpon the Scripture, from the example of the Egiptian Midwiues, Exod. 1. and of Rahab, Ioshua 2. and of Abraham, Gen. 12. and of Iacob, Gen. 27. Yet seeing S. Augustine a better scholler then Plato; and Salomon a better Oratour then Quintilian; and both Iob and Paul, better Commentators then eyther Aquinas, or Saint Ierome, as I hope wil take my part, I shal not shrinke nor retract what I haue said;
and S. Jerome himself, would father Some officious lies, even upon the Scripture, from the Exampl of the Egyptian Midwives, Exod 1. and of Rahab, Ioshua 2. and of Abraham, Gen. 12. and of Iacob, Gen. 27. Yet seeing S. Augustine a better scholar then Plato; and Solomon a better Orator then Quintilian; and both Job and Paul, better Commentators then either Aquinas, or Saint Jerome, as I hope will take my part, I shall not shrink nor retract what I have said;
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that there is no kind of lie, be it neuer so neately trimd, and wittily contriued, neuer so likely to proue good and aduantagious, which may not without any slander be censured and noted for a sinne.
that there is no kind of lie, be it never so neatly trimmed, and wittily contrived, never so likely to prove good and advantageous, which may not without any slander be censured and noted for a sin.
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Shall Salomon then be iudge? I am contented, vpon cōdition he may be heard to speake out of the 12. of the Prouerbs v. 22. for there he hath defined a lie to be abomination in the fight of God.
Shall Solomon then be judge? I am contented, upon condition he may be herd to speak out of the 12. of the Proverbs v. 22. for there he hath defined a lie to be abomination in the fight of God.
Or if you wil heare him speake out of the 6. of Prouerbs v. 17. for there hee hath pictured a lie with this mot to vpon the face: The sin which God abhorreth.
Or if you will hear him speak out of the 6. of Proverbs v. 17. for there he hath pictured a lie with this mote to upon the face: The since which God abhorreth.
otherwise Salomon forgot himselfe, when he commands, that vpon no tearmes, that vpon no conditions, we should make sale of truth, Pro. 23. If any lie might merit or pleade not guilty,
otherwise Solomon forgotten himself, when he commands, that upon no terms, that upon no conditions, we should make sale of truth, Pro 23. If any lie might merit or plead not guilty,
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& yet euen this lie also deserues an Anathema, from the 13 of Iob v. 7.9. will you lie for Gods defence? Is it well that one should make a lie for him? The modell of time will not abide any profuse or large discourse, I therefore epitomize and contract my larger meditations into this briefe summe.
& yet even this lie also deserves an Anathema, from the 13 of Job v. 7.9. will you lie for God's defence? Is it well that one should make a lie for him? The model of time will not abide any profuse or large discourse, I Therefore epitomise and contract my larger meditations into this brief sum.
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for euen in this thou dost thy selfe more hurt, then thou canst doe thy neighbour good, Nisi fiat iustis & rectis medijs, saith Martyr vnlesse it be done by lawfull and warrantable means.
for even in this thou dost thy self more hurt, then thou Canst do thy neighbour good, Nisi fiat Justis & rectis Medias, Says Martyr unless it be done by lawful and warrantable means.
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Say thou intend the benefit of the Church, and by consequēt Gods greater glory; yet S. Paul will schoole thee better, Rom. 6.1. Thou maist not giue way to the smallest euil, in hope of the greater good to follow thereupō.
Say thou intend the benefit of the Church, and by consequent God's greater glory; yet S. Paul will school thee better, Rom. 6.1. Thou Mayest not give Way to the Smallest evil, in hope of the greater good to follow thereupon.
he bid her not speake a word but truth, and yet be warie that she tolde not all that shee knew, à nemine enim id exigitur vt totum depromat quod nouit;
he bid her not speak a word but truth, and yet be wary that she told not all that she knew, à Nemine enim id exigitur vt totum depromat quod Novit;
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If it bee said that Iacob lyed when hee told his father that he was his elder sonne Esau; Aquinas answereth, secunda secundae quaest. 110. Artic. 3. that the saying was mysticall not vntrue,
If it be said that Iacob lied when he told his father that he was his elder son Esau; Aquinas Answers, Secunda secundae Question. 110. Artic. 3. that the saying was mystical not untrue,
yet dare wee not make this practise a patterne for vs to imitate, but for all lies we will make bold there to include them, where the day of iudgement without repētance will be sure to finde them,
yet Dare we not make this practice a pattern for us to imitate, but for all lies we will make bold there to include them, where the day of judgement without Repentance will be sure to find them,
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so he that heareth the lie hath the deuill in his eare, and quickly it creeps in at the eare that wil neuer out of the heart while thy breath is in thee.
so he that hears the lie hath the Devil in his ear, and quickly it creeps in At the ear that will never out of the heart while thy breath is in thee.
This (beloued) this is the only thing that we the Ministers òf God, who come here to spend our breath, would gladly beg, this onley is the thing that wee would faine beseech with all the bowels of our affectiōs, with our eyes watring, with our flesh shaking, with our hearts bleeding, with our soules mourning, with al the strings of our hearts enlarged towards you, that you would not suffer these sins to dwell amongst you, that now at length you would draw your swords against sinne, which at euery corner besiegeth your Citie,
This (Beloved) this is the only thing that we the Ministers of God, who come Here to spend our breath, would gladly beg, this only is the thing that we would feign beseech with all the bowels of our affections, with our eyes watering, with our Flesh shaking, with our hearts bleeding, with our Souls mourning, with all the strings of our hearts enlarged towards you, that you would not suffer these Sins to dwell among you, that now At length you would draw your swords against sin, which At every corner besiegeth your city,
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it is a conuicted rebell against heauē, you may not harbour it, it is a professed traitor against the peace and quiet of your Land, you cannot entertaine it without suspition of high treason both against our blessed Sauiour, & our gracious Soueraigne.
it is a convicted rebel against heaven, you may not harbour it, it is a professed traitor against the peace and quiet of your Land, you cannot entertain it without suspicion of high treason both against our blessed Saviour, & our gracious Sovereign.
and yet we practise it? How long shall the Preacher cry that sin is the onely Troyan-horse, whose womb can command a bloudy Armado, armed with cruelty and rage to work our ouerthrow,
and yet we practise it? How long shall the Preacher cry that since is the only Troyan-horse, whose womb can command a bloody Armado, armed with cruelty and rage to work our overthrow,
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& yet wee are in league and compact with it? How long shal the Preacher proclaime this truth, that our Land will neuer bee rid of Priests and Iesuites, the little Foxes that hinder the growth of the Gospel, til first we haue cried down our sin,
& yet we Are in league and compact with it? How long shall the Preacher proclaim this truth, that our Land will never be rid of Priests and Iesuites, the little Foxes that hinder the growth of the Gospel, till First we have cried down our since,
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and our hearts would breake in sunder within our sides, if euer we shold heare of the subuersiō of our State, of the sacking of our Kingdome, of the downefall of our Churches, of the burning of our houses and Cities ouer our heads, of the eclipfe and darkening of the Gospel amongst vs:
and our hearts would break in sunder within our sides, if ever we should hear of the subversion of our State, of the sacking of our Kingdom, of the downfall of our Churches, of the burning of our houses and Cities over our Heads, of the eclipfe and darkening of the Gospel among us:
and that fountain of teares neuer be dried vp, that God may be pleased to heale our Land, which he hath shaken, to renew our hopes which hee hath crossed, to turne away the iudgement wch hee hath threatned, to crowne vs with those myriads of blessings which he hath promised:
and that fountain of tears never be dried up, that God may be pleased to heal our Land, which he hath shaken, to renew our hope's which he hath crossed, to turn away the judgement which he hath threatened, to crown us with those myriads of blessings which he hath promised:
THIS whole chapter containes in it three Epistles endited by God in the consistory of Heauen, sent by his faithfull seruant Iohn, vnto three famous Churches of Asia.
THIS Whole chapter contains in it three Epistles endited by God in the consistory of Heaven, sent by his faithful servant John, unto three famous Churches of Asia.
Thirdly, I heare here her exhorted to more heate and seruencie in zeale, vers. 19. Lastly, I see her intreated and allured by a gracious promise, verse 20.
Thirdly, I hear Here her exhorted to more heat and fervency in zeal, vers. 19. Lastly, I see her entreated and allured by a gracious promise, verse 20.
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And surely this sicknesse of Laodicea, was a sicknesse vnto death, seeing the most soueraigne sprigs of balm which the Phisition could find in al Gilead, were not sufficient to asswage her griefe, or mittigate her pain.
And surely this sickness of Laodicea, was a sickness unto death, seeing the most sovereign sprigs of balm which the physician could find in all Gilead, were not sufficient to assuage her grief, or mitigate her pain.
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I shall imploy my best end euours, for this modell of time, to expresse the perfect feature of euerie member, beginning with that prerogatiue royall, which none can iustly clayme, but GOD.
I shall employ my best end euours, for this model of time, to express the perfect feature of every member, beginning with that prerogative royal, which none can justly claim, but GOD.
but for thy loue thou hast espoused that vnto the world, for thine affection thou hast wedded that vnto thine Herodias, for thy zeale thou hast enflamed that with the loue of thy owne wanton Dalilah: thou bowest in mine house,
but for thy love thou hast espoused that unto the world, for thine affection thou hast wedded that unto thine Herodias, for thy zeal thou hast inflamed that with the love of thy own wanton Delilah: thou bowest in mine house,
thou runnest for a Crowne, but thou lookest backe like Atalanta, and reachest at those balls of Gold which the Diuell like a craftie Hippomenes hath scattered in the way.
thou runnest for a Crown, but thou Lookest back like Atalanta, and reachest At those balls of Gold which the devil like a crafty Hippomenes hath scattered in the Way.
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In the time of peace thou lookest faire, like the Curtaines of Salomon, or the Apples of Sodome; but if I nurture thee neuer so lightly with my rodde of correction, I finde thee blacke as Kedar,
In the time of peace thou Lookest fair, like the Curtains of Solomon, or the Apples of Sodom; but if I nurture thee never so lightly with my rod of correction, I find thee black as Kedar,
thou committest adulterie with all thy louers, and thou thinkest that the night and the darkenesse shall be a Canopie to hide thee that I see thee not:
thou Committest adultery with all thy lovers, and thou Thinkest that the night and the darkness shall be a Canopy to hide thee that I see thee not:
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which one minerall, contaynes moe fragments of inestimable treasures, then can be gathered vp in so short a time, I will content my selfe with the bare touching of one Pearle, which lies as it were aboue ground, obuious to the eyes of euerie passenger, described in these termes.
which one mineral, contains more fragments of inestimable treasures, then can be gathered up in so short a time, I will content my self with the bore touching of one Pearl, which lies as it were above ground, obvious to the eyes of every Passenger, described in these terms.
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I shall not neede to be prodigall in spending mine ovvne breath, or your attention, in propping such a knowne and ancient Theoreme, I purposely omitte the many fruitlesse disputations of Lombard in his first booke of Distinctions;
I shall not need to be prodigal in spending mine own breath, or your attention, in propping such a known and ancient Theorem, I purposely omit the many fruitless disputations of Lombard in his First book of Distinctions;
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and not the reprobates, whereof wee reade, Matthew. 7.23. Away from me yee wicked, I know you not. And Romans 11.2. God hath not cast away his people, NONLATINALPHABET, which he knew before.
and not the Reprobates, whereof we read, Matthew. 7.23. Away from me ye wicked, I know you not. And Romans 11.2. God hath not cast away his people,, which he knew before.
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Shall Moses bee the Iudge? then heare him in the sixth of Genesis, at the fifth verse, NONLATINALPHABET the Lord fawe the inward meanings of the heart.
Shall Moses be the Judge? then hear him in the sixth of Genesis, At the fifth verse, the Lord fauve the inward meanings of the heart.
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O heare him in that passionate Ode, that hee compiled when the nefarious proiects of Absalon, and Shimei, had almost broken his heart, psalme 139. The Lord vnderstandeth my thoughts before I haue conceiued them, he is about my paths, Vt quid foris perpetrem:
Oh hear him in that passionate Ode, that he compiled when the nefarious projects of Absalom, and Shimei, had almost broken his heart, psalm 139. The Lord understandeth my thoughts before I have conceived them, he is about my paths, Vt quid Foris perpetrem:
for that is the Apostle Saint Paules allusion, in the fourth chapter and thirteenth verse to the Hebrews. You shall find in the second book of the Kings and sixt chapter that the King of Aram could neuer plot so secretly against Israel, but Israel got wit and notice of it.
for that is the Apostle Saint Paul's allusion, in the fourth chapter and thirteenth verse to the Hebrews. You shall find in the second book of the Kings and sixt chapter that the King of Aram could never plot so secretly against Israel, but Israel god wit and notice of it.
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This Aram is a fitte Emblemeto resemble vs, who can not entertaine a sinfull thought, though slumbering vpon our beds, nor effect a wicked purpose, though bolted in our lodging,
This Aram is a fit Emblemeto resemble us, who can not entertain a sinful Thought, though slumbering upon our Beds, nor Effect a wicked purpose, though bolted in our lodging,
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He knows what thou art dooing, better then thou canst tell him, and therefore Pierius in his three and thirtieth of his Hirogliphicks, out of Cyril, and Eucherius wittily resembles GOD by the picture of an eye, standing vppon the toppe of a staffe, the staffe is the Embleme of his power & Scepter, wherewith he gouernes,
He knows what thou art doing, better then thou Canst tell him, and Therefore Pierius in his three and thirtieth of his Hirogliphicks, out of Cyril, and Eucherius wittily resembles GOD by the picture of an eye, standing upon the top of a staff, the staff is the Emblem of his power & Sceptre, wherewith he governs,
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thou makest the world beleeue, that thou art all zeale, that thou louest no house but the Church, no houshold but the Saints, that thou honourest no maister but God, that thou longest for no home but Heauen, that thou affectest no ioy but Spirituall, that thou reachest at no honour but immortall;
thou Makest the world believe, that thou art all zeal, that thou love no house but the Church, no household but the Saints, that thou honourest no master but God, that thou longest for no home but Heaven, that thou affectest no joy but Spiritual, that thou reachest At no honour but immortal;
wretched and shamelesse man, darest thou not sinne in the presence of a man, and yet lie foming and weltring in sinne, in the presence and sight of blessed Angells? O Embleme of follie!
wretched and shameless man, Darest thou not sin in the presence of a man, and yet lie foaming and weltering in sin, in the presence and sighed of blessed Angels? Oh Emblem of folly!
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and tumbling in bloud, and courting of vice, and murthering thy owne soule, before the face of a dreadfull and awfull God? Were it not altogether as good for thee to damne thy soule in the sight of men,
and tumbling in blood, and courting of vice, and murdering thy own soul, before the face of a dreadful and awful God? Were it not altogether as good for thee to damn thy soul in the sighed of men,
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and the Wise man hath drawne thy portrayture, Ecclesiasticus the 23. chapter, and 18. and 19. verses, Thou fearest nothing but the eyes of man, thou sayest in thine heart, who seeth me? I am compassed about vvith darkenesse, the walls couer me, whom need I to feare? Nulla est in rima, nullus qui me exaudiat: The blacke and sable hangings of the night haue bespredde themselues ouer me;
and the Wise man hath drawn thy portraiture, Ecclesiasticus the 23. chapter, and 18. and 19. Verses, Thou Fearest nothing but the eyes of man, thou Sayest in thine heart, who sees me? I am compassed about with darkness, the walls cover me, whom need I to Fear? Nulla est in rima, nullus qui me exaudiat: The black and sable hangings of the night have bespredde themselves over me;
and all the strength of heauen cannot open it? Is there any darknes so thicke and palpable that this NONLATINALPHABET the eyes of Heauen cannot spie thee thorow it? Is there anie vaile so close, that the Father of Lights,
and all the strength of heaven cannot open it? Is there any darkness so thick and palpable that this the eyes of Heaven cannot spy thee thorough it? Is there any veil so close, that the Father of Lights,
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and descrier of secrets cannot find it? I dare presume thou darest not thinke it, for when thou hast musled thy face like Thamar, to take a short and sinfull pleasure,
and descrier of secrets cannot find it? I Dare presume thou Darest not think it, for when thou hast musled thy face like Tamar, to take a short and sinful pleasure,
Hast thou found mee O mine enemy? Nay O God terrible and dreadfull thou hast found mee? And then let mee aske thee in the same tearmes that the yong gallant in Erasmus, asked his wanton Mistresse, An non pudet id facere in conspectu Dei, ac testibus Sanctis Angelis, quod pudet facere in conspectu hominum? May not the Sunne bee ashamed,
Hast thou found me Oh mine enemy? Nay Oh God terrible and dreadful thou hast found me? And then let me ask thee in the same terms that the young gallant in Erasmus, asked his wanton Mistress, an non It is shameful id facere in conspectu Dei, ac testibus Sanctis Angels, quod It is shameful facere in conspectu hominum? May not the Sun be ashamed,
and the Starres gloome, and the heauens bee astonished, to see the haire of thy head how it standeth, the windowes of thy head how they slippe and sinke into their holes;
and the Stars gloom, and the heavens be astonished, to see the hair of thy head how it Stands, the windows of thy head how they slip and sink into their holes;
how it houereth, how it chaseth it selfe for feare of miscarrying and trespasiing before the Iudges of the world, which are but little Globes of earth, and pictures of liuing clay;
how it hovereth, how it chases it self for Fear of miscarrying and trespasiing before the Judges of the world, which Are but little Globes of earth, and pictures of living clay;
and thou entrencht with ruinous and dampie wals, and none sees thee but God, then thy conscience fals fast asleepe againe, thy Herodian tels thee thou art too too fearefull, thy flesh tels thee thou art too too bashfull;
and thou entrenched with ruinous and dampy walls, and none sees thee but God, then thy conscience falls fast asleep again, thy Herodian tells thee thou art too too fearful, thy Flesh tells thee thou art too too bashful;
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wilt thou make euery sinnefull pleasure a haulter to strangle thee? and euery strange flesh a lure to take thee? Wilt thou presse out of euerie bunch of grapes a pond to drowne thee,
wilt thou make every sinful pleasure a haulter to strangle thee? and every strange Flesh a lure to take thee? Wilt thou press out of every bunch of grapes a pond to drown thee,
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Quid si tuta possint esse seelera, si secura esse non possint? vel quid prodest nocentibus habuisse latendi facultatem, cum latendi fiduciam non habent? If the sinner bee hemmed and guarded with walles,
Quid si Tuta possint esse seelera, si Secure esse non possint? vel quid profits nocentibus habuisse latendi facultatem, cum latendi fiduciam non habent? If the sinner be hemmed and guarded with walls,
Remember this great Plotter of the world, that reachest at a hungry preferment with more haste then good speed, by giuing and taking of pledges, to binde and confirme vnlawfull promises that are made in secret:
remember this great Plotter of the world, that reachest At a hungry preferment with more haste then good speed, by giving and taking of pledges, to bind and confirm unlawful promises that Are made in secret:
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It was a good Position of Boetius, de consolatione Philosophiae, his fifth Booke and last Prose, Magna est necessitas probitatis, cum agitis ante oculos, iudicis cuncta cernentis:
It was a good Position of Boethius, the consolation Philosophiae, his fifth Book and last Prose, Magna est Necessity probitatis, cum agitis ante Eyes, Judges Everything cernentis:
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as Phineas did, Numbers 25. at the 11. That hath encouraged those that fight the battels of the Lord as Abigail did, the first of Samuel the 25. That hath reformed the contempt of the Sabboath,
as Phinehas did, Numbers 25. At the 11. That hath encouraged those that fight the battles of the Lord as Abigail did, the First of Samuel the 25. That hath reformed the contempt of the Sabbath,
as Nehemiah did, Nehem. the 13. the 22. and then tell mee what can be more auaileable to enflame his zeale, to set edge vpon his affection, to make him Christianly ambitious in striuing for heauen, to make him out-vie and outstrip his brethren, to make a man sweate and tugge with more eagernesse and feruencie of spirit, in building of the house or prouoking the Gospell of Christ, then this one;
as Nehemiah did, Nehemiah the 13. the 22. and then tell me what can be more available to inflame his zeal, to Set edge upon his affection, to make him Christianly ambitious in striving for heaven, to make him outvie and outstrip his brothers, to make a man sweat and tug with more eagerness and fervency of Spirit, in building of the house or provoking the Gospel of christ, then this one;
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that God sees him, that the heauens applaude him, that God and Angels are spectators, God and Angels attendants to grace and honour him? Was there euer spirit so degenerous and base that will not stirre and strike with violence,
that God sees him, that the heavens applaud him, that God and Angels Are spectators, God and Angels attendants to grace and honour him? Was there ever Spirit so degenerous and base that will not stir and strike with violence,
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when the eye of his Coronell is fixed full vpon him? And is there not as good reason, that the Christian warriour should march with a courage against sinne,
when the eye of his Coronel is fixed full upon him? And is there not as good reason, that the Christian warrior should march with a courage against sin,
because his Maister and Captaine Iesus Christ neuer casts his eie of him? If Elias bee pleading against Baal, this should make him more hot and vehement;
Because his Master and Captain Iesus christ never Cast his eye of him? If Elias be pleading against Baal, this should make him more hight and vehement;
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thou hast not once opened thy mouth in the Lords cause, thou hast not gluen a droppe of water to one of his Disciples, thou hast not releeued one of his members, thou hast not preferred one of his Prophets;
thou hast not once opened thy Mouth in the lords cause, thou hast not gluen a drop of water to one of his Disciples, thou hast not relieved one of his members, thou hast not preferred one of his prophets;
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The Lord sees thee. Thou dost not shed a teare for his sake, but hee puts it into his bottle, Psal. 56. ver. 8. The enemy hath not made a scarre or a scratch in thy face,
The Lord sees thee. Thou dost not shed a tear for his sake, but he puts it into his Bottle, Psalm 56. ver. 8. The enemy hath not made a scar or a scratch in thy face,
euerie sigh that thou fetchest, euerie teare thou sheddest, euery drop thou sweatest, euery wound thou feelest, euery stroke thou bearest, euerie threat thou endurest, is both seene and noted,
every sighs that thou fetchest, every tear thou sheddest, every drop thou sweatest, every wound thou Feel, every stroke thou bearest, every threat thou endurest, is both seen and noted,
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then shall thy wounds bee washed with oyle, then shall thy sores bee healed with balme, Et haec olim meminisse iuuabit, Thou shalt remember with ioy the dayes and nights which thou hast passed in heauinesse,
then shall thy wounds be washed with oil, then shall thy sores be healed with balm, Et haec Once Meminisse iuuabit, Thou shalt Remember with joy the days and nights which thou hast passed in heaviness,
then doe not that on the night, which on the day light thou darest not. Good Christian, GOD seeth the, continue in doing well, hee will shortly crovvne thee.
then do not that on the night, which on the day Light thou Darest not. Good Christian, GOD sees thee, continue in doing well, he will shortly crown thee.
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Not to trouble you vvith such a varietie of expositions, as Pererius out of Haimo, out of Gregorie in the third of his Pastoralles, as also out of Liranus, and Bernard, and Rupertus, haue noted readie to my hand.
Not to trouble you with such a variety of expositions, as Pererius out of Haimo, out of Gregory in the third of his Pastoralles, as also out of Liranus, and Bernard, and Rupert, have noted ready to my hand.
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By Hote, I meane a man zealous of Gods honour, and worshippe, whose zeale is built and founded on knowledge, whose heart is not infected, nor taynted with pride.
By Hight, I mean a man zealous of God's honour, and worship, whose zeal is built and founded on knowledge, whose heart is not infected, nor tainted with pride.
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The Third sort, which are Luke-warme Gospellers, the Lord wil spue out of his mouth, onelie the first who haue giuen the world and Baal their bills of Diuorce,
The Third sort, which Are Lukewarm Evangelists, the Lord will spue out of his Mouth, only the First who have given the world and Baal their bills of Divorce,
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and sent them away, and not onelie abiured them, but are zealous for the glorie and worship of the GOD of Heauen, these onely are heere commended, their seruice onelie is accepted.
and sent them away, and not only abjured them, but Are zealous for the glory and worship of the GOD of Heaven, these only Are Here commended, their service only is accepted.
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For euidence, I appeale to the siluer Trumpets of Heauen, and the Watchmen of Israel, reade vnto me, what might be the cause why Moses, in the 32. chapter of Exodus should wish to be razed out of the Booke of Life;
For evidence, I appeal to the silver Trumpets of Heaven, and the Watchmen of Israel, read unto me, what might be the cause why Moses, in the 32. chapter of Exodus should wish to be razed out of the Book of Life;
and the feruencie of their Spirit, that made them thus impatient of the least impeachment, that could bee offered to the glory of their Soueraigne and maiestie of their God?
and the fervency of their Spirit, that made them thus impatient of the least impeachment, that could be offered to the glory of their Sovereign and majesty of their God?
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Paul and Moses the Seedemen of Religion, their profession the prop and stay whereon the Church of God doth leane, their liues like to that Starre in the second chapter of Saint Mathew, to bring vs to CHRIST;
Paul and Moses the Seedemen of Religion, their profession the prop and stay whereon the Church of God does lean, their lives like to that Star in the second chapter of Saint Matthew, to bring us to CHRIST;
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and their seruice, had it wanted this earnest longing, and ardencie of affection, to credite and honour their Lord and Maister, all their Religion had beene but vayne, all their profession but formall, all their seruice but smoothe dissembling in the sight of God.
and their service, had it wanted this earnest longing, and ardency of affection, to credit and honour their Lord and Master, all their Religion had been but vain, all their profession but formal, all their service but smooth dissembling in the sighed of God.
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It is not to be questioned but that this Laodicea a Church so famous, did make profession of religion, did worship the true and immortall deitie, did giue eare and attention to the preaching of Iohn, was throughly acquaynted with all the grounds and principles of the Christian faith.
It is not to be questioned but that this Laodicea a Church so famous, did make profession of Religion, did worship the true and immortal deity, did give ear and attention to the preaching of John, was thoroughly acquainted with all the grounds and principles of the Christian faith.
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She must fall as though shee had neuer beene planted, and wither as though the seede of the Word had neuer beene rooted, her Churches must be sackt, her ancient glorie must end in shame;
She must fallen as though she had never been planted, and wither as though the seed of the Word had never been rooted, her Churches must be sacked, her ancient glory must end in shame;
Laodicea was much of Ephraims temper, in the seuenth of Hosea, like a cake vpon the hearth but halfe baked, Laodicea was like the people of Meroz in the fifth of the Iudges, nothing forward.
Laodicea was much of Ephraim's temper, in the Seventh of Hosea, like a cake upon the hearth but half baked, Laodicea was like the people of Meroz in the fifth of the Judges, nothing forward.
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Laodicea was like those shrinkers in the ninth of Ieremy, that had no courage for the truth, shee wanted heate in her profession, shee wanted life and spirite in Christs cause, she most of all wanted that which hee most of all required,
Laodicea was like those shrinkers in the ninth of Ieremy, that had no courage for the truth, she wanted heat in her profession, she wanted life and Spirit in Christ cause, she most of all wanted that which he most of all required,
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strike, or else I will strike at thee, & yet no punishment, but you will reprieue it where then is your zeale? Let me not offend, I condemne you not, Qui monet vt facias quod iam facis, ipse monendo laudat.
strike, or Else I will strike At thee, & yet no punishment, but you will reprieve it where then is your zeal? Let me not offend, I condemn you not, Qui monet vt facias quod iam facis, ipse monendo Laudat.
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to put you in minde, that a Christian profession, that a high and honourable calling should still bee beautified and graced with zeale, and attended with christian resolution.
to put you in mind, that a Christian profession, that a high and honourable calling should still be beautified and graced with zeal, and attended with christian resolution.
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if you would haue Religion thanke you, and the world to thinke well of you, good men to praise GOD for you, Gods people to pray for you, the heauens to blesse you,
if you would have Religion thank you, and the world to think well of you, good men to praise GOD for you, God's people to pray for you, the heavens to bless you,
and I beseech God to strengthen both your heart and hand, to sharpen both your Arrowes and Sword, to blesse you and your good endeuorus, that you may bring much honorto his dreadful name, many blessings to this famous Cittie, much peace and comfort to your soules.
and I beseech God to strengthen both your heart and hand, to sharpen both your Arrows and Sword, to bless you and your good endeuorus, that you may bring much honorto his dreadful name, many blessings to this famous city, much peace and Comfort to your Souls.
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you are they whose profession it is to free the weake & impotent, from the yoke and seruitude of greater personages, who would swallow them vp, to loppe and prune the corrupt and rotten branches, that infect and pester the Land, to cut off the trayterous heads of Priests and Iesuites, that hinder the peace, to whip and censure our besotted Recusants, that repine at the growth of the Gospell, yet if this godly profession want zeale in performing,
you Are they whose profession it is to free the weak & impotent, from the yoke and servitude of greater Personages, who would swallow them up, to lop and prune the corrupt and rotten branches, that infect and pester the Land, to Cut off the traitorous Heads of Priests and Iesuites, that hinder the peace, to whip and censure our besotted Recusants, that repine At the growth of the Gospel, yet if this godly profession want zeal in performing,
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and you shall not heare the suites, nor satisfie the hopes of our Church and State that crie and call for the sweeping and purging of our land of all noysome and infestious weedes, which the enuious man of Rome hath sowen and planted;
and you shall not hear the suits, nor satisfy the hope's of our Church and State that cry and call for the sweeping and purging of our land of all noisome and infestious weeds, which the envious man of Rome hath sown and planted;
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if you desire to make Religion beholding to you, good men to blesse God for you, our Land to thanke and reward you, the Church to pray for you, all hearts to loue you, all mouthes to commend you,
if you desire to make Religion beholding to you, good men to bless God for you, our Land to thank and reward you, the Church to pray for you, all hearts to love you, all mouths to commend you,
Bee zealous to ease the Church of those that contend and wrastle in her wombe, to ease the Land from Dan to Beersheba, from the one end to the other, of all such spitefull miscreants as desire and long to see the Scepter remoued from Iuda: that speake of vs as Scipio in Polibius did of Rome, at the burning of Carthage, Illadies veniet, cum flamma hac templa peribunt;
be zealous to ease the Church of those that contend and wrestle in her womb, to ease the Land from Dan to Beersheba, from the one end to the other, of all such spiteful miscreants as desire and long to see the Sceptre removed from Iuda: that speak of us as Scipio in Polybius did of Room, At the burning of Carthage, Illadies Come, cum Flamma hac templa peribunt;
who haue hope that they shall one day see our Churches burned, our Cities sackt, our courage daunted, our State subuerted, our Religion altered, our Soueraigne buried, the Gospell silenced, and our light remoued:
who have hope that they shall one day see our Churches burned, our Cities sacked, our courage daunted, our State subverted, our Religion altered, our Sovereign buried, the Gospel silenced, and our Light removed:
infatuate the counsell of these Achitophels, but grant ioyand peace vnto thy Church, long life and happinesse to our gratious Soueraigne, puritie and continuance of true Religion, growth and passage to the Gospell, glory and immortall happinesse to this State and Kingdome.
infatuate the counsel of these Achitophels, but grant ioyand peace unto thy Church, long life and happiness to our gracious Sovereign, purity and Continuance of true Religion, growth and passage to the Gospel, glory and immortal happiness to this State and Kingdom.
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Lord say Amen to our requests, and let euery one that loues this Nation, that cares for Syon, that fauours Religion, that wisheth well to our Soueraigne, helpe mee with their prayers, hold vp their hands,
Lord say Amen to our requests, and let every one that loves this nation, that Cares for Syon, that favours Religion, that wishes well to our Sovereign, help me with their Prayers, hold up their hands,
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You are they whose breasts should bee signed with Vrim and Thummim, and your fore-heads marked with this inscription, Holinesse to the Lord, Exod. 28.36. your profession is the winning of soules, your charge weighty;
You Are they whose breasts should be signed with Urim and Thummim, and your foreheads marked with this inscription, Holiness to the Lord, Exod 28.36. your profession is the winning of Souls, your charge weighty;
nec lucere potest nisi priùs ardeat, saith Aquinas vpon the fifth of Iohn; If your selues burne not with zeale how can you enflame the hearts of others? If you burne not your selues,
nec Luce potest nisi priùs Ardeat, Says Aquinas upon the fifth of John; If your selves burn not with zeal how can you inflame the hearts of Others? If you burn not your selves,
Suffer mee then to exhort and charge you all, that looke for ioy and comfort on the bed of your sicknesse, that look for a gracious welcome to the Supper of the Lambe;
Suffer me then to exhort and charge you all, that look for joy and Comfort on the Bed of your sickness, that look for a gracious welcome to the Supper of the Lamb;
But alas for vs all, where or in whom shall we find it? where is the glowing of the eares? where is the wringing of the hands? Where is the beating of the breasts? Where is the sparkling of the eyes? Where is the yearning of the Bowels? The shaking of the flesh? The panting of the heart? The thriftlesse Gallants are out-vying of oathes,
But alas for us all, where or in whom shall we find it? where is the glowing of the ears? where is the wringing of the hands? Where is the beating of the breasts? Where is the sparkling of the eyes? Where is the yearning of the Bowels? The shaking of the Flesh? The panting of the heart? The thriftless Gallants Are outvying of Oaths,
your obscoene and Whorish stages bereaue this Land of many hopefull sprigs, depriue the Gentry of many hopefull stemmes, fill this Citie with prodigious vices;
your obscoene and Whorish stages bereave this Land of many hopeful sprigs, deprive the Gentry of many hopeful stems, fill this city with prodigious vices;
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turne good, and ingenuous, and hopefull natures, into prodigall and dissolute, and lewde professors, and yet our hearts are not nailed, where then is our zeale? God is dishonoured, Recusants are and will bee suffered, sinne is and will be maintained, zeale is and must bee taunted;
turn good, and ingenuous, and hopeful nature's, into prodigal and dissolute, and lewd professors, and yet our hearts Are not nailed, where then is our zeal? God is dishonoured, Recusants Are and will be suffered, sin is and will be maintained, zeal is and must be taunted;
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And because there is no point wherein a man may sooner ouer-shoote himselfe then in this, I will in a word or two deliuer some plaine and easie rules whereby a man may iudge whether his zeale be currant or counterseit.
And Because there is no point wherein a man may sooner overshoot himself then in this, I will in a word or two deliver Some plain and easy rules whereby a man may judge whither his zeal be currant or counterfeit.
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1 The matter must be good Gal. 4.18. or else it is not zeale but deuillish and fleshly heate a frenzie, and madnesse, counterfeiting the name of zeale like the zeale of those Idolater that mangled and cut them selues, 1 Kings 18. Like the zeal of the Scribes and Pharise who compasse Sea and Land to make Proselites:
1 The matter must be good Gal. 4.18. or Else it is not zeal but devilish and fleshly heat a frenzy, and madness, counterfeiting the name of zeal like the zeal of those Idolater that mangled and Cut them selves, 1 Kings 18. Like the zeal of the Scribes and Pharisee who compass Sea and Land to make Proselytes:
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and therefore it must bee termed rather pride then zeale to bee too tetricall and rough, that whosoeuer is not in euery point so precise as ourselues, should bee turned out as dogs,
and Therefore it must be termed rather pride then zeal to be too tetrical and rough, that whosoever is not in every point so precise as ourselves, should be turned out as Dogs,
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but hot and impati••• of any dishonour vnto G•• When the Israelites offered 〈 ◊ 〉 •uate wrongs to Moses, hee was wont to speak mildely and pray earnestly for them;
but hight and impati••• of any dishonour unto G•• When the Israelites offered 〈 ◊ 〉 •uate wrongs to Moses, he was wont to speak mildly and pray earnestly for them;
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And ô thou holy and blessed Spirit come vnto vs as thou camest to thine Apostles, in shape of fierie tongues, that our tongues may bee tipt and enamuled, our hearts seasoned, our soules enflamed, our profession graced with zeale of thy honour and worship, that sinne may bee shaken, thy Name exalted, thy Truth embraced, our Church continued, our Land blessed, our soules saued,
And o thou holy and blessed Spirit come unto us as thou camest to thine Apostles, in shape of fiery tongues, that our tongues may be tipped and enamuled, our hearts seasoned, our Souls inflamed, our profession graced with zeal of thy honour and worship, that sin may be shaken, thy Name exalted, thy Truth embraced, our Church continued, our Land blessed, our Souls saved,
And so I come from the crime obiected, Thou art neither hot nor cold, to see how the sinne is aggrauated in the next words, Would God thou wert eithor hot or cold.
And so I come from the crime objected, Thou art neither hight nor cold, to see how the sin is aggravated in the next words, Would God thou Wertenberg eithor hight or cold.
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or any thing but luke-warme, Non ostendit quid probat, sed quid praefert, but his meaning was to let them know, that hee so disliked luke-warmenesse in Religion,
or any thing but lukewarm, Non ostendit quid Probat, sed quid praefert, but his meaning was to let them know, that he so disliked lukewarmness in Religion,
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and indifferencie in profession of Christianitie, that he should haue liked them better, and their condition should not haue bin so desperate, had they made no conscience,
and indifferency in profession of Christianity, that he should have liked them better, and their condition should not have been so desperate, had they made no conscience,
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and our seruice betweene God and Baal, and our attendance betweene God and Mammon; or to embrace Religion no farther, then Religion serues our turne to gaine withall.
and our service between God and Baal, and our attendance between God and Mammon; or to embrace Religion no farther, then Religion serves our turn to gain withal.
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The most righteous before men is defaced and speckled in the sight of God, and may go crying all the day long with the Leper, Leuiticus the 13. chapter and verse 45. I am vncleane, I am vncleane:
The most righteous before men is defaced and speckled in the sighed of God, and may go crying all the day long with the Leper, Leviticus the 13. chapter and verse 45. I am unclean, I am unclean:
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but you dissembling Pharisees are more deepely stayned then anie other, your sinnes are high coloured like crimson, vvhich (as Lipsius obserueth) is twice dyed;
but you dissembling Pharisees Are more deeply stained then any other, your Sins Are high coloured like crimson, which (as Lipsius observeth) is twice died;
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but you can digest sinnes as bigge as Cammells, and how is it that your sinnes are more inexpiable then other mens? it is because you serue mee not in sinceritie,
but you can digest Sins as big as Camels, and how is it that your Sins Are more inexpiable then other men's? it is Because you serve me not in sincerity,
and professe religion onely for your profite, and diuide your loue betvvixt mee and your ovvne Mammon, it had beene better for you, to haue worshipped onelie Mammon, and neuer to haue heard of me, it had beene better for you to haue trusted onelie to your owne wits,
and profess Religion only for your profit, and divide your love betwixt me and your own Mammon, it had been better for you, to have worshipped only Mammon, and never to have herd of me, it had been better for you to have trusted only to your own wits,
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to bide betwixt life and death, to haue thy Religion ebbing and flowing, thy profession like the soule of Hermotimus in Plutarch, and of Epimenides in Hesychius coming and going.
to bide betwixt life and death, to have thy Religion ebbing and flowing, thy profession like the soul of Hermotimus in Plutarch, and of Epimenides in Hesychius coming and going.
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Adde vnto this that clause of the Apostle, cited to this very purpose by Gregorie, in the third of his Pastoralls, out of the second Epistle of Peter, chapter 2. and the 21. verse.
Add unto this that clause of the Apostle, cited to this very purpose by Gregory, in the third of his Pastorals, out of the second Epistle of Peter, chapter 2. and the 21. verse.
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Which one place, by generall consent, is sufficient to make good our poynt, the ignorant (which in the Apostles stile) knows not, is like the colde man in my Text, that cares not for Religion, the backe-slider in the Apostles stile, that turneth aside, is like vnto the Luke-warme Christian in my Text, that careth not whether Religion sinke or swimme,
Which one place, by general consent, is sufficient to make good our point, the ignorant (which in the Apostles style) knows not, is like the cold man in my Text, that Cares not for Religion, the backe-slider in the Apostles style, that turns aside, is like unto the Lukewarm Christian in my Text, that Careth not whither Religion sink or swim,
A thing odious amongest Heathens, and therefore prohibited by Solon, That anie man should stand as a neuter betwixt two, as Strigellius remembreth in his Commentarie vpon this place, a thing cryed downe by Elias, in the first booke of the Kings 18. chapter,
A thing odious amongst heathens, and Therefore prohibited by Solon, That any man should stand as a neuter betwixt two, as Strigellius Remember in his Commentary upon this place, a thing cried down by Elias, in the First book of the Kings 18. chapter,
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and a sinne famous for a dreadfull woe gone out against it, Ecclesiasticus chapter 2. verse 13. The whole Catalogue of best Interpreters will yeelde a large supply of Reasons to support and fence my Proposition.
and a sin famous for a dreadful woe gone out against it, Ecclesiasticus chapter 2. verse 13. The Whole Catalogue of best Interpreters will yield a large supply of Reasons to support and fence my Proposition.
Dum enim se sanum putet, medicinae opem non quaerit, say Marlorat and Ribera. He is like Harpastes in Seneca, supposing he seeth the true waie to Heauen,
Dum enim se Sanum putet, medicinae opem non Query, say Marlorat and Ribera. He is like Harpastum in Senecca, supposing he sees the true Way to Heaven,
though he be wallowing in the menstruous rags of sins pollution, and will not be clensed, thinking it the safest course, to walke onely betwixt two waies, betwixt God and Baal, betwixt God and Mammon, to take God in one hand,
though he be wallowing in the menstruous rags of Sins pollution, and will not be cleansed, thinking it the Safest course, to walk only betwixt two ways, betwixt God and Baal, betwixt God and Mammon, to take God in one hand,
for all these are but Luke-warme, and therefore their case more fearefull, their amends more hopelesse, their recouerie more vnlikelie, their saluation more vncertaine,
for all these Are but Lukewarm, and Therefore their case more fearful, their amends more hopeless, their recovery more unlikely, their salvation more uncertain,
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Remember this, ye Romish fondlings, ye part stakes with Christ in matter of saluation, ye extenuate the vertue of his death, yee thinke the righteousnesse of Christ an vnfit coate to couer your shame, you will haue Fig-leaues of your owne to couer it, you thinke Christ too weake & faint an Orator, to begge your pardon,
remember this, you Romish foundlings, you part stakes with christ in matter of salvation, you extenuate the virtue of his death, ye think the righteousness of christ an unfit coat to cover your shame, you will have Fig leaves of your own to cover it, you think christ too weak & faint an Orator, to beg your pardon,
and to purchase Heauen, and substitute in his roome your owne inherent righteousnesse which shall commaund it, you offer the sacrifice of prayse for your saluation, not vnto CHRIST,
and to purchase Heaven, and substitute in his room your own inherent righteousness which shall command it, you offer the sacrifice of praise for your salvation, not unto CHRIST,
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you doe thinke the Sonne of God vnfitte to stand betweene God and you, but your owne liues, they are so holie, your ovvne vertues, they are so many, your owne workes, they are so perfect and meritorious, that although sinne haue locked the doores of Heauen against you,
you do think the Son of God unfit to stand between God and you, but your own lives, they Are so holy, your own Virtues, they Are so many, your own works, they Are so perfect and meritorious, that although sin have locked the doors of Heaven against you,
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Remember this, ye wauering Gospellers, you that alter your Religion with Time and State, you that can make your Religion to ebbe and to flow like the streame,
remember this, you wavering Evangelists, you that altar your Religion with Time and State, you that can make your Religion to ebb and to flow like the stream,
and shew your light onelie by fittes, or like inferiour starres mooue onelie as some higher Planet shall carrie you, you that make your zeale like the Heliotropium, to open and manifest it selfe at euerie gleame of prosperitie,
and show your Light only by fits, or like inferior Stars move only as Some higher Planet shall carry you, you that make your zeal like the Heliotropium, to open and manifest it self At every gleam of Prosperity,
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you that would make an attonement betweene the religion of Protestant & Papist sacra prophanis, that would haue our gold & their drosse to be stamped together, our golden head to stand vpon their feet of clay,
you that would make an atonement between the Religion of Protestant & Papist sacra prophanis, that would have our gold & their dross to be stamped together, our golden head to stand upon their feet of clay,
you, O you are pure and perfect Laodiceans, you could be content to speake, halfe in the language of Canaan, and half in the language of Ashdod, to plow with an Oxe and an Asse together, to patch some shreds of new cloth wouen by Romish spiders, into our Apostolike and ancient vesture,
you, Oh you Are pure and perfect Laodiceans, you could be content to speak, half in the language of Canaan, and half in the language of Ashdod, to blow with an Ox and an Ass together, to patch Some shreds of new cloth woven by Romish spiders, into our Apostolic and ancient vesture,
Lastly, you double hearts, you hollow neutralls and temporizers, consider and remember this, you that haue the witte and skill to stand vpon the churches threshold,
Lastly, you double hearts, you hollow neutrals and temporizers, Consider and Remember this, you that have the wit and skill to stand upon the Churches threshold,
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and wee know not whether you will go in with vs, or out with our enemies, you deceitful Trumpeters and Preachers, that giue such vncertaine sounds, that the hearer knowes not whether it be an alarume to encorage him to the fight,
and we know not whither you will go in with us, or out with our enemies, you deceitful Trumpeters and Preachers, that give such uncertain sounds, that the hearer knows not whither it be an alarume to encourage him to the fight,
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The GOD of Heauen cannot endure you, his Spirit is grieued vvith you, his Church is diseased yea and perplexed by you, you are like a draught of poyson in her wombe, your case is fearefull, your condition verie miserable, your saluation almost desperate;
The GOD of Heaven cannot endure you, his Spirit is grieved with you, his Church is diseased yea and perplexed by you, you Are like a draught of poison in her womb, your case is fearful, your condition very miserable, your salvation almost desperate;
then to professe so barely, to vphold so weakely, the name whereby you hope to bee saued, to maintayne so poorely the Gospell wherein you haue a Crowne proposed,
then to profess so barely, to uphold so weakly, the name whereby you hope to be saved, to maintain so poorly the Gospel wherein you have a Crown proposed,
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and a heauen promised, wee might promise vnto our selues a longer peace, vnto our kingdome more prosperity, to our hearts more true comfort, to our consciences more certaine rest, to our soules more vndoubted safetie,
and a heaven promised, we might promise unto our selves a longer peace, unto our Kingdom more Prosperity, to our hearts more true Comfort, to our Consciences more certain rest, to our Souls more undoubted safety,
if we doe God any seruice, it is so wearily performed, that many English Professors do come far short of these Laodiceans, and what then may wee thinke will God do with them?
if we do God any service, it is so wearily performed, that many English Professors do come Far short of these Laodiceans, and what then may we think will God do with them?
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The golden Conduites and learned Oracles of Iustice and Law (as Tully in his first booke de Oratore was pleased to stile them) may doe better to claspe vp their mouthes,
The golden Conduits and learned Oracles of justice and Law (as Tully in his First book de Oratore was pleased to style them) may do better to clasp up their mouths,
then to lie sicke of an NONLATINALPHABET as Demosthenes in Gellius in his 11. booke and 9 ch. when he was to pleade for the Milesians, lay sicke of a NONLATINALPHABET or squinancie, I meane to shrinke when they shold cut off corrupt members;
then to lie sick of an as Demosthenes in Gellius in his 11. book and 9 changed. when he was to plead for the Milesians, lay sick of a or squinancy, I mean to shrink when they should Cut off corrupt members;
and vlcers both of Church and State, as the Orator speakes in his second Oration against Catiline, I meane our Church Papist, who will serue both God and Rimmon, and our nullifidian Protestant, that can serue both God and Mammon:
and ulcers both of Church and State, as the Orator speaks in his second Oration against Catiline, I mean our Church Papist, who will serve both God and Rimmon, and our nullifidian Protestant, that can serve both God and Mammon:
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nor the other need driuing into the Temple, like that Asse mentioned by Bodin, in the 2. of his Demonologie, out of Lucian and Apuleius, but run from Church,
nor the other need driving into the Temple, like that Ass mentioned by Bodin, in the 2. of his Demonology, out of Lucian and Apuleius, but run from Church,
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And they meant onely to trouble God so farre as to saue the body, but let the deuill and the Pope agree betweene themselues which of them two should haue the soule.
And they meant only to trouble God so Far as to save the body, but let the Devil and the Pope agree between themselves which of them two should have the soul.
least they come into condemnation, and be spued out of thy mouth, which is the sentence of malediction passed vpon all luke-warme professors, whereof in the last place I am to speake.
lest they come into condemnation, and be spewed out of thy Mouth, which is the sentence of malediction passed upon all lukewarm professors, whereof in the last place I am to speak.
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me thinkes the Luke-warme professor may fitly bee compared with Dan, one of the sonnes of Iacob, whom his owne father termed, an Adder that biteth the horses and maketh the Rider to fall backward, Gen. 49. Or to a snuffe in the midst of a golden Candlesticke, that cannot grace the house so much by his glimmering light,
me thinks the Lukewarm professor may fitly be compared with Dan, one of the Sons of Iacob, whom his own father termed, an Adder that bites the Horses and makes the Rider to fallen backward, Gen. 49. Or to a snuff in the midst of a golden Candlestick, that cannot grace the house so much by his glimmering Light,
as there was at Pauls voyage to Rome, when neither Sunne nor Starre appeared, Act. the 27. The limbs and ioynts of the shippe cannot chuse but menace and threaten present drowning, it can neither stand still at Anchor, nor go on in safety;
as there was At Paul's voyage to Room, when neither Sun nor Star appeared, Act. the 27. The limbs and Joints of the ship cannot choose but menace and threaten present drowning, it can neither stand still At Anchor, nor go on in safety;
And may it not well enough lie heauie at the heart of a tender mother (I meane the Church) that shee knowes not whether some of her sonnes will take her part, or fight against her;
And may it not well enough lie heavy At the heart of a tender mother (I mean the Church) that she knows not whither Some of her Sons will take her part, or fight against her;
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that they whom shee crowneth with the richest of her gifts, yet for all this do not loue her? What is there that can more disquiet & disturbe the Churches peace;
that they whom she Crowneth with the Richest of her Gifts, yet for all this do not love her? What is there that can more disquiet & disturb the Churches peace;
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that can make deeper furrowes in her face, and plow vpon her backe with a sharper edge then this? that so many of her children should be still-borne and cannot;
that can make Deeper furrows in her face, and blow upon her back with a sharper edge then this? that so many of her children should be stillborn and cannot;
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that some of her Prophets seeke for nothing but to profite themselues? What is there that can disquiet a Church so much as this, that the maior part of all Congregations should be luke warme and hollow professors? some well-willers to Dagon; some worshippers of a wedge of gold;
that Some of her prophets seek for nothing but to profit themselves? What is there that can disquiet a Church so much as this, that the mayor part of all Congregations should be lycia warm and hollow professors? Some well-willers to Dagon; Some worshippers of a wedge of gold;
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Which conclusion may serue to stop the stentorious mouths, and to pare the Satyricall and bloudy pencils of some men, who in all their learning can sinde none that either disquiets or endangers the Church but the strict Precision, who cannot swallow downe some of our Church Ceremonies,
Which conclusion may serve to stop the stentorious mouths, and to pare the Satirical and bloody pencils of Some men, who in all their learning can sinde none that either disquiets or endangers the Church but the strict Precision, who cannot swallow down Some of our Church Ceremonies,
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and therefore employ their whole strenght, and spend their whole life, in humbling them who are brought already to the lowest Nadir, as if then they had swept and purged the Church of all her imposthumes;
and Therefore employ their Whole strength, and spend their Whole life, in humbling them who Are brought already to the lowest Nadir, as if then they had swept and purged the Church of all her imposthumes;
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God forbid that euer my penne should patronize any peeuish Schismaticks, onely it were to be wisht, that some men would not herein place their felicity,
God forbid that ever my pen should patronise any peevish Schismatics, only it were to be wished, that Some men would not herein place their felicity,
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the most of our diseases are cold Epilepsies, and dead Apoplexies, and slumbering lethargies, and surely happy should bee the penne that might but wound one of the disturbers,
the most of our diseases Are cold Epilepsies, and dead Apoplexies, and slumbering Lethargies, and surely happy should be the pen that might but wound one of the disturbers,
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and happy should bee the tongue that might discomfite one of these pioners, and happy might bee the man, that might exile but one of these vndermining traitors out of the Church.
and happy should be the tongue that might discomfit one of these Pioneers, and happy might be the man, that might exile but one of these undermining Traitors out of the Church.
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euery Magistrate that can handle a sword must draw it and make it sharp; euery man that weares but a Christian heart in his bosome most rouse and waken;
every Magistrate that can handle a sword must draw it and make it sharp; every man that wears but a Christian heart in his bosom most rouse and waken;
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and desolation looking in at our windowes, and finde nothing but emptinesse in our Churches, see nothing but Romish spiders weauing their cobwebs in our Pulpits, Sed tarda sit illa dies,
and desolation looking in At our windows, and find nothing but emptiness in our Churches, see nothing but Romish spiders weaving their cobwebs in our Pulpits, said Tard fit illa dies,
& nostro serior aeuo, let the Sunne of that morning neuer rise, burie vs quicke ô earth, Lord take away our liues rather then the light of our Gospell from vs. And now haue I brought you within the view and sight of our iournies end, I hope it will make you cheerefull in hearing,
& nostro Senior aeuo, let the Sun of that morning never rise, bury us quick o earth, Lord take away our lives rather then the Light of our Gospel from us And now have I brought you within the view and sighed of our journeys end, I hope it will make you cheerful in hearing,
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and make their crests as flatte and leueli as a floore, and the Maisters of the shippe must needs haue ioyfull hearts, to see how merily she cuts the waters,
and make their crests as flat and leueli as a floor, and the Masters of the ship must needs have joyful hearts, to see how merrily she cuts the waters,
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the burning of the chaffe would rellish like a burnt Sacrifice, the rooting vp of the weeds would sauour as the smell of Incense, the ridding of the stones would be as welcome as a free will offering vnto God:
the burning of the chaff would relish like a burned Sacrifice, the rooting up of the weeds would savour as the smell of Incense, the ridding of the stones would be as welcome as a free will offering unto God:
Did not the Starres and the Heauens applaude Elias in the first booke of Kings chapter 13. for reclaiming them that halted betweene two opinions: for setling them that were like to fall downe between two professions,
Did not the Stars and the Heavens applaud Elias in the First book of Kings chapter 13. for reclaiming them that halted between two opinions: for settling them that were like to fallen down between two professions,
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Were it not that the time were now ready to impose mee silence, and commaunded mee to let you see the farthest period, I could verie hardly part so quickely with so good a point:
Were it not that the time were now ready to impose me silence, and commanded me to let you see the farthest Period, I could very hardly part so quickly with so good a point:
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if I might preuaile with authority, to prouide som strong purgation to scoure out of the sicke bodie of this Land, some vnwholesome Tenants, who Ianus - like haue two faces, the one to looke demurely vp to heauen, the other wantonly to smile vpon an Idol,
if I might prevail with Authority, to provide Some strong purgation to scour out of the sick body of this Land, Some unwholesome Tenants, who Ianus - like have two faces, the one to look demurely up to heaven, the other wantonly to smile upon an Idol,
If I might preuail vvith the Clergie, to prouide some powerfull and passionate exhortations to settle the hearts of their hearers vpon one God, renouncing Idols, vpon one Sauiour, abiuring this sinfull trash and deceitfull riches.
If I might prevail with the Clergy, to provide Some powerful and passionate exhortations to settle the hearts of their hearers upon one God, renouncing Idols, upon one Saviour, abjuring this sinful trash and deceitful riches.
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and wish her health, yet they lance not the Impostume, yet they purge not the fretting humor that consumes and grieueth her, you may reade in her face, that her gripings and conuulsiōs be insufferable, you may heare by her groanes, that her paine is intolerable, you may presage by her pulses, the signes and symptomes of desolation and death,
and wish her health, yet they lance not the Impostume, yet they purge not the fretting humour that consumes and grieves her, you may read in her face, that her gripings and convulsions be insufferable, you may hear by her groans, that her pain is intolerable, you may presage by her pulses, the Signs and symptoms of desolation and death,
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and vvhen these Catholike vipers haue broken her heart, what will become of vs, who suffer such Professours as will neuer prooue good Subiects to varnish their neasts,
and when these Catholic vipers have broken her heart, what will become of us, who suffer such Professors as will never prove good Subjects to varnish their nests,
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and heare tell of the smoke and ashes of our Churches, they are alreadie become so bolde, their number is so exceeding great, their Religion is so exceeding bloodie, their malice so inueterate, that if no sharper course be taken to represse and smother them, they will aduenture within a while, to try whether wee or they shall be the masters;
and hear tell of the smoke and Ashes of our Churches, they Are already become so bold, their number is so exceeding great, their Religion is so exceeding bloody, their malice so inveterate, that if no sharper course be taken to repress and smother them, they will adventure within a while, to try whither we or they shall be the Masters;
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And if euer this day of mourning come vpon vs (which I pray God may neuer come;) yet if it should come wee may thanke our selues for keeping Romish Wasps in our English Hiues.
And if ever this day of mourning come upon us (which I pray God may never come;) yet if it should come we may thank our selves for keeping Romish Wasps in our English Hives.
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and sit on seates of Iustice, to be zealous for the truth, to pitty and compassionate our Church, to settle your ovvne hearts to bevvare of Luke-vvarmenesse in your religion, that when you shall leaue these Benches,
and fit on seats of justice, to be zealous for the truth, to pity and compassionate our Church, to settle your own hearts to beware of Luke-vvarmenesse in your Religion, that when you shall leave these Benches,
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Let me exhort you, godlie and religious Citizens, to bee zealous for the truth, to vphold & maintayne the Gospel, to take heed of coursing and wandring amongst religions, to take heed of luke-warmnesse in your christian profession, that when you shall be put out of these houses, you may be receiued into euerlasting habitations;
Let me exhort you, godly and religious Citizens, to be zealous for the truth, to uphold & maintain the Gospel, to take heed of coursing and wandering among Religions, to take heed of lukewarmness in your christian profession, that when you shall be put out of these houses, you may be received into everlasting habitations;
yet let our hearts breath, & our soules enforce vpon the heauens some earnest and powerfull supplications, that the dreadfull God whom wee haue offended may be pleased to blesse our Church, to prosper our Soueraigne, to protect our Kingdome, to aduance the Gospell, to encrease our zeale, to cloath ourenemies in mourning weeds, to open the windowes of Heauen & crowne vs with his blessings, to cure all our soules, to forgiue all our sins, to saue all our soules,
yet let our hearts breath, & our Souls enforce upon the heavens Some earnest and powerful supplications, that the dreadful God whom we have offended may be pleased to bless our Church, to prosper our Sovereign, to Pact our Kingdom, to advance the Gospel, to increase our zeal, to cloth ourenemies in mourning weeds, to open the windows of Heaven & crown us with his blessings, to cure all our Souls, to forgive all our Sins, to save all our Souls,
